ones which is a Testimony of the future iudgement For impossible it is that God will then neglecte those whom he before shewed himselfe carefull of by notable testimonies As that Iohn Baptiste and Paule did please God manifest testimonies doe shew Needeful is it therfore that there follow another iudgement wherein God will make a difference betweene Iohn Baptist and Herode betweene Paule and Nero. With this consideration of the death of the holy ones let vs fully confirme our selues touching the exaltation in the life to come and let vs assure our selues that the godly ones are not created for these miseries onely For although when as the Sonne of God shal againe openly shew himselfe vnto mankinde the vndoubted and open punishments of all the vngodly shall shall be seene in their effecte Yet notwithstanding euen in this life are their examples set before all men Herode who put Iohn Baptist to death not onely receiued a great ouerthrowe by the hoast of Areta king of the Arabians but also was carryed away captiue into perpetuall exilement vnto Lyons in Frannce This misery happened vnto him almost ten yeares after he had beheaded Iohn Baptist So Herode Agrippa as S. Luke telleth in 12. chap. Actes After very great griefes in his inwarde partes dying the fitte day was worthely punished for his crueltie wherewith hee raged againste the first Church in Christes time But it were long to rekon vp al examples which declare that God wil haue account of the bloud of the godly ones yea euen in this life and that Precious in the sight of the Lord is the death of his Saintes Vnto this historie let vs aâ—â—ex the parable of the sâ—ow Iudge and of the Widow Luke 18. Wil not God be aduenged for his chosens sake which crie vnto him night and day and will he be patient in their miseries No I say vnto you he will speedelie be reucnged on their behalfe Verse 13. Haue mercie vpon me beholde my affliction by reafon of mine enemie thou that liftest mee vp from the gates of death Verse 14. That I may shew forth thy prayses in the gates of the daughter of Sion I wil reioyce in thy saluation MAny are the causes why God hath burdened his Church with persecution but the specyall cause is for that he will haue his presence euidently seene when as he either preserueth or restoreth them which are destitute of seconde causes As in 2. Cor. 1. it is sayde Wee haue receaued in our selues the answere of death least wee should put confidence in our owne strength but rather in God who reuiueth the dead which hath taken vs out of so greate daungers that thanks might be rendered vnto him not of manie mens mouthes And a notable testimonie is there in the first example of Adam and Eue which manifestly teacheth that God doth onely helpe mankinde without any seconde causes or other meanes Adam and Eue coulde not after their fall be helped neither by Angels nor by their owne dâ—uyses Here commeth God foorth of his secret Throane receiueth transgressors into fauor and geueth them life So after the example of Adam and Eue follow innumerable examples of Gods benefites besides ordinarie meanes in helping mankinde As when God preserued Noah in the Deluge when he preserued Ioseph whom his brethrene purposed to kill Gen. 37. When he made a way for the Israelites through the red Sea Exod. 14. So defended he Dauid against Goliah and others 4. Reg. 17. So preserued he Daniel amongst the Lyons Dan. 6. and 14. Ionas in the Whales belly Ion. 1. and 2. and in our time that noble Prince Iohn Friderike Duke of Saxonie and Elector in his warres and in his captiuitie And all men which rightly call vpon God may repeate some of their deliuerance wheras they are manifestly preserued by God without second causes or other meanes And therefore doth God heare our prayers gouerne and preserue vs that wee agayne should duelye worship him in his power goodnes and mercie and with worde and wryting magnifie the same What els besides is there which wee can render vnto God Wherefore let vs inculcate or beate into oure mindes the benefites of God and commemorate them amongst others Let vs publish it abroade when we are helped and deliuered that others also may be inuyted vnto the acknowledgement â—â—…ocotion and confidence vpon God Verse 15. The Nations are sunke into the pit which they made In the net which they priuelie laide is their feete taken Verse 16. The Lorde is knowen to haue done iudgementes In the workes of his handes is the vngodlie man taken with meditation Sela HE alludeth vnto the Historie in the 15. of Exod. where it is written that the Egyptians were sunk downe in the Sea like Leade For it is a Verse prouerbiall agréeing with the most elegant figures borowed in the seuenth Psalme Also it hath beene vsed in this place to be questioned of what might be coniectured of the Particle Higgaion There be which déeme this saying to be as much effectuall as the worde Sela and that it is the signe of a certaine great and rare affecte or motion as the Poet saith Non vidisse semel satis sit iuuat vsque tueri In hijs here in his habita haec meditare Its not inough this once to see it vayles we vew it still In these stande in these abide and-minde these with goodwill Other wryters amongest whom is the Reuerende Doctor Luther doe vnderstande it touching the exercise of th ministerie of the worde wherby as with the sword of the Spirite greate matters are accomplished in the Church For vnto vs are weapons geuen not brasen péeces but The worde of God and Prayer By the word we geue the Deuill the foyle as Christe gaue him the foyle when he opposed this worde against him Auoide Sathan It is written Thou shalt worshippe the Lord thy God and him onely shalt thou serue So with the Testimonie of Gods worde doe we refute Heretickes and other vngodly sectes And with Prayer doe we confounde the violency of Tyrantes When Moyses prayed the Hoaste of the Israelites got the vpper hand When we teache and preach the Gospell both Deuils and Tyrantes are ouerthrowen that they are not able to wage battell againste vs nor make horrible spoyles which to bringe to passe they enforce themselues with a certayne outrage of theires Verse 17 Let the vngodly be turned downe into Hel yea all Nations which forget God VNto the discourse as touching the Church he mixeth a rebuke wherein he reprehendeth this great mischiese and sinne that a great parte of men eyther know not God or despise him And inuenteth opinions touching God and worshippinge of him after mannes beastly boldnes This sinne which is the fountayne of all other sinnes and which where it abydeth no vertues are acceptable vnto God doeth the holy Ghost rebuke by Dauid when he sayth Let the Nations pearishe which thinke not vpon God And in
externall sinnes but also lewde disposicions in the hart But the Lawes politique are in maner of a bridle whereby externall discipline is gouerned and they onely accuse externall offences Also by the corrupt doctrine are pharisaicall opinions touching righteousnes confirmed which imagine that men are iust by discipline Therefore that Sinechdoehe must be reiected so as the Psalme it selfe refuteth it by the vniuersal parte so often times repeated and put into our heades but the efficacy of the wordes must be considered There is not one that vnderstandeth nor seeketh after God they haue all gone c. That is all persons cary about with them in theire mindes filthie erroures touching God they feare not God truely they loue him not truely neither rightly call they vpon him neither trust they in Gods helpe but haue many flames of lewd desires in them These euils are not onely in epicures which professe themselues before all men to beprophane persons but in others also which liue honestly It foloweth in the text They are become vnprofitable That is they are corrupted and become sinners as if he saide the light and integritie of nature is lost Nowe are there darknes and erroures in mens mindes and the will and hart of man haue in them vicious desires without measure and end by course of nature runninge headlong against Gods will Verse 5. Do not all workers of iniquitie knowe this which deuoure my people eating them vp as bread and haue not called vpon the Lord HEtherto with greate seueritie of wordes hath hee described the welspring and roote of al euils namely originall sinne Nowe describeth he the litle floodes and fruites thereof That by considering vpon the wrath of God against both mischiefes we should tremble for feare and seeke for reconsiliation through the mediator Most heauie sighes and showes are there in mankinde to see horrible examples of wise men and those in vertue excelling which being moued by the deuil become the practizioners of huge mischiefes they establishe idolatrie and exercise Crueltie vpon the church as Pharao Diocletian Iulian and innumerable others Touching all these he sayth They haue not called vpon the Lorde That is they deuise themselues opinions and religions after their own iudgement They retayne not the worde of God And this impietie of their heartes bringes foorth vngodly counsels and crueltie which 〈◊〉 exercise in killing and slaying the holy ones Verse 6 There trembled they with feare but the Lord is in the generation of the iust THis litle verse doe I vnderstand as concerning punishmentes due to the vngodlie For it signifieth that the wicked ones at length shalbe payed home with horrible punishmentes shall be destitute of al good haps and shall be fast snared with inextricable mischteses like as Pharao Saule and the Jewes after they had crueified Christ were ouer whelmed in great mischtefs wherin they found no succoure nor consolation Therefore pearished their soules into eternall desperation and eternall tormentes So did their punishmentes in this life heape sinne vpon sinne which thing hapneth so often as men without light of the Gospel are ouerwhelmed with punishmentes But why addeth he the little clause The Lorde is in the generation of the Iust Because hee would discerne the Church from the rest of the multitude of mankinde which heapeth vp Idolatrous seruinges of God and manifest fancies For that the whole huge multitude of mankind should not be damned altogether God hath chosen out some part of saluation namely the members of the true Church These doe truely worship God they retayne the doctrine of the Gospell call vpon him in fayth geue thankes vnto him obey him and in all eternitie worship him Vnto the same meaning pertayne the wordes which strayght way followe The Lorde is his trust and confidence That is The true Church though it haue not mannes sauegardes or defences yet she hath reposed all hope of her saluation in God and is marueylouslye preserued and defended by God Verse 7. You haue made a mocke at the councell of the po 〈…〉 t the Lord is his trust THe councell of the needie and poore congregation and yet putting theire trust in the Lord that I may so saye with Sophonie No doubt he calleth the word of God as in the 119. Psalme Thy testimonies are my ioy and my counsellers This wisdome of God saith he is contemned of prophane persons as if the same were dreames of them which dote Of politique worldlinges as if it were the firebrand of sedicions and finally of the hipocriticall crewe as the corrupt doctrine of good manners and the euill libertie of discipline Concerning these wicked iudgements where with the worde of the Gospell is condemned seing els where I haue oftentimes spoken my minde I am nowe more briefe and come to the last verse of this Psalme Verse 8. Who shall giue saluation out of Syon vnto Israell when the Lord shall turne away the captiuitie of his people Iacob shall reioyce and Israell shalbe glad IN the end he addeth a promis of the Messias which shall come and of publishing the Gospel from out of Sion to the end he would shew by whom this lewdnes of nature must be taken away the captiuitie of sinne and of death abolished or adnihilated But some man would perhaps say why do you transforme or chaunge the prayer into a promis or prophesie The rule is knowne most worthy of marking Euery prayer of the holy ghost hath effect of promis Because the holy ghost asketh things congruent with the will of God as paule in 8. Rom. witnesseth But in that he vnderstandeth by saluation to be the Messias It is not obscure vnto any man reading that verse of Symeons songe which saith Because mine eyes haue seene thy saluation which thou hast prepared before the face of all people Furthermore what the name of the Sauioure or of Jesus foresheweth Saint Matthewe in his firste Chapter teacheth viz. His name shalbe called Iesus because hee shall saue his people from theire sinnes But he saueth after a twofolde maner First by paying the randsome for our sinnes After that by distroying sinne and death and restoring vs to righteousnes and to lyfe euerlasting The which thinge is in this life begonne by the gifte of the holy ghost and shalbe fully and wholy finished in the resurrection of the dead For then being delyuered from sinne and death and being adorned with new and perfecte light and righteousnes shal we reioyce and be glad as the Psalme in this place saith The XV. Psalme Domine quis c. THE ARGVMENT IN all ages there is an accustomed Hypocrisie which arrogateth vnto her selfe praise of righteousnes by reason of her profession and ceremonies as the Iewes would seeme to be holie men because they were skilfull in the lawe and obserued certaine ceremonies So now manie kings and princes thinke they please God by meanes of their profession when they heare masse and obserue certaine ceremonies and by this diligence thinke they
the aduersaries and ememies of God For He which honoureth not the sonne honoureth not the father So it is saide in Zachar. 12. touching the enemies of the church He that toucheth you toucheth the apple of mine eye Then do not the Turkes and tirannicall bishops holde wares with vs onely but against God him selfe do they fight which thing sithe so it is let vs hope for victorie not in bewe and sworde but in the Lord our God But why doth he so often repeats the worde finde out because he would rebuke the securitie of the enemies which trusting to theire power thinke they shall scape â—â—ot frée They shal not saith he be with any power sufficiently fenced against the Lords inquisicion no darke dâ—ngeons shalbe able to hyde them as in the first of Sophonie most elegantly is written I will seeke Ierusalem with lanthornes and I will visite those men which sticke fast in theire filthines which say in theire harts The Lord will not do well he will not do euill And theire great streÌ„gth shall be theire owne destruction and theire house shalbe laide wastie Finally he setteth downe an vniuersall note as if he had saide God is not addicted to haue any respecte of persons in punishing man but he catcheth both greate and smale vnto punishment neither is theire any man which can escape the mighty hand of God Verse 9 Make them like a fierie ouen in time of thy wrath the Lord in his furie shall swallow them vp the fyer shall deuoure them Verse 10 Thou shalt destroy theire laboure vpon the earth and the seede of them from amonge the sonnes of men THese verses do I vnderstand touching the last destructioÌ„ of Jerusalem whose history is by Iosephus and certaine others sufficiently well largely described And that I may omit other thinges which to remember my minde abhorreth and with sorowe againe shunneth The citie being by the enemies beséeged began to be oppressed with horrible famine after which ensued so filthy a distruction that 1100000. persons are saide in time of that séege to haue bene destroyed by famine and pestilence A greate multitude was slaine of seditiouse persons with dayly slaughter within the walles whiles the batle lasted Afterwardes by the enemies weapons in beating downe the wals when the citie was taken and burned certayne thousandes perished In time of â—â—e feight there were taken to the number of 97000. who being partly soulde and partly dispersed into great cities of the dominions nere vnto them at the feast dayes were cast forth to be deuoured of wilde beastes others one striking one another with wounds in a straight after the maner of enemies feighting were compelled to slaye theÌ„ selues others were sent bound to digge at the stréetes of Peloponesus With these most heauie examples of Gods horrible wrath against the contemners of Christ his doctrine of the gospell all that motion was almost wholy destroyed when as it was so done by Gods prouidence that euen vpon the feast day of sweete breade wherein all the Jewes were accustomed to meete together from Jewry at Jerusalem the citie should then be beséeged Verse 11 Because they practized mischiefe against thee they purposed things which they coulde not bringe to passe I Wil repeate in this place the exposition of an vsual argument A will agréeing with the wil of God is good The Jewes will or minde agréeed with Gods will because God woulde that his Sonne should dye and the Jewes had a will to put Christ to death Therefore the will or minde of the Jewes was good I answere the maior so againe is true when our will agréeth with Gods will accordinge vnto all causes False is the minor therefore because the wil of the Jewes did not according vnto all causes agree with the will of God For causes impulsiue formall and small do very greatly differ which make diuersities of deedes without end In the Jewes was the cause impulsiue burning hatred against theire teacher who rebuked theire sinnes lewde â—â—â—nions The formall cause was as they had a will euen in his passion the same torments and rending of him which they would to be eternall The finall causes were that this teacher might so be taken away that he should not haue life againe and to the end this libertie of theire mischéefe might be confirmed But the impulsiue cause mouing god is the great mercy towards mankind and the same intercession of his sonne who offered vp himselfe vnto punishment for vs. The formall which god would worke in his passion is not cheefly the torments but the obedence of his sonue The finall causes are that wrath being pacified by this obedieÌ„ce he might satisfie the righteousnes of God and that the same sonne might haue life againe and raigne in eternall felowship with the father eternall and might there restore lyfe euerlasting saluation vnto his Heritage It is manifest then that the causes agrée not in God and in the Jewes alike although they runne both into one obiecte like as the surgeon the manqueller incur both one obiecte and both do somwhat smyte but after a contrarie maner by contrary causes By this resolution it is cleare what the Jewes purposed in theire mindes carying Christ vnto his cruell death and that the sequel of gods prouidence disapoynted the vngodly hope of theire Jewish enterprises And what so is spoken concerning the head the same also is true concerning the bodie For God by meruelous meanes deludeth the enterprises practises of the enemies of his church that they are not able to accomplish the webbe that they began to spinne Verse 12 But thou shalt set them as a marke and against theire face shalt thou chardge thy howstring speedely IT is euident that the Jewes after Titus his dayes now and then put in practise to restore the state of their Regiment In the time of Adrian the Empeâ—â—â— as Eusebius in lib. 4. cap. 6. mentioneth The Jewes moued an horrible seditioÌ„ gathering an host of 300000. persons from among the fugitiues seditious Jewes Captaine of this multitude was a furious man who specially vpon the christians exercised great cruelâ—e who named himselfe BeÌ„ Cochab that is Filius Stellae the son of Light For to the ende he might increase his authoritie he wrested a Prophesie vnto him selfe There shal arise a Starre out of Jacob. But in déede afterwardes the heauie issue declared that he was a deceiuer he is called of wryters Ben Cosbe that is Filius mendacij The sonne of leasinges But when this seditious multitude of Jewes had peopled Palestine and the contrey of Syria adioyning Adrian the Emperor with a few skirmishes scattered them afterwardes the remnant of them fled into the towne of Bithera or Betheron which is scituate in the Limitte of the countrey of Ephraim The Captaine being shut vp into that Towne with part of his hostes indured the siege for three yeares and sixe monethes space At length hauing consumed his
gates of hell grudge and repugne against it Also let vs perswade ourselues that this most sweete sermon pertaineth vnto vs and let vs include our selues into this saying Let vs know that wee also are florishing and fruitfull palmes if wee be faithfull hearers and keepers of the doctrine of the gospell In the ende he compareth the true Church with the multitude of the enemies of the gospel and of hipocrites by a contrarietie opposite and vnto this vngodlie multitude at continuall enmitie with the true church doeth hee denounce in felicitie of their counsels and euentes and an vniuersall ouerthrowe and destruction For the true Church standeth vnmoueable as the verie Rockes in the sea Vt pelagirupes magno veniente fragore Quae sese multis circumlatrantibus vndis Mole tenet scopâ—li nequicquam spumeae circum Saxafremunt laterique illisa refunditur alga As Rock or huge sea banke which sousing tide With roaring waues rush on doth firme abide Nor rock nor foming stones do fret or fume But flag or reede itost toth'shore consume Contrariwise the vngodlie enemies of the church are like vnto grasse on the house sides which before it be plucked vp withereth away as it is saide 129. Psalme And in 58. psalme the vaine enterprises of the vngodly are described in fiue similitudes 1. They shall passe away swiftlie as the water 2. They shall shoote their shaftes and not hurt 3. They shall waxe drie as snailes in the shelles 4. They shall die as the vntimelie borne fruite 5. They shall be taken away as young thornes before they be growen Or as the texte saith Before that your thornes become sharpe pricking That is ere tender thornes become greate and sharpe But the whole meaning of this Psalme is paraphrasticallie expounded excellently set forth in the 119. Psalme Therfore let the godly confer this brief example with that more ample explication there set forth that they may see what difference there is betweene a little running riuer and a mayne flood That is betweene Dialectica which is to bee thought as a briefe and stricte eloquence and that same right eloquence which they take to be Dialectica dilatata or inlarged maner of disputing Verse 1. Blessed is the man which hath not walked in the counsell of the vngodlie nor stoode in the way of sinners nor sit in the seate of scorners Verse 2 But whose delite is in the law of the Lorde and in his law will exercise himselfe day and night IT is an vsuall thing in definitions which are more ample and elegant not onelye to contein the affirmatiue sentence declaring what the thing is but also the negatiue remouing from the subiecte thinges opposite and contrarie So in this place this psalme describeth negatiuelie and affirmatiuelie the true members of the Church that the speeche might be more full and large They saith he are Citizens of the true Church and the dwelling places and temples of God whiche fall not into the furies of Epicures or into other fanaticall errours neither establishe Idolatrie nor further the crueltie of the enemies of the Gospell but with all their heart abhorring the societie or companie of the contemners and enemies of the doctrine deliuered from God doe heare the pure worde of the gospell and embrace the same with faith and good conscience and the same doe professe and aduaunce Then are not the Saduces Pharises Bishops of Rome and their champyons members of the church of God yea though they beare a Title and sway in the world which doe defende prophane and idolatrous furies such as are prayer vnto the dead a manifolde prophanation of the Supper of the Lord in their masses and the Percian pompe wherein the bread is carryed about against vsuall maner and is worshipped contrarie vnto the vse of the Sacrament The law of single life which is the originall of greatest mischiefes and which S. Paul calleth plainly The Doctrine of deuils Perpetuall doubting of remission of sinnes Wicked foule errours of contrition confession and satisfaction Pardons for money The fable of purgatorie The snares of mans traditions Finallie the cruell salaughter of honest persons whom they kill and slay onely for that they disalowe these foule and manifest errours and doe prosesse the trueth These being cleane contrarie vnto the eternall and vnmoueable rules of Gods worde Thou shalt haue none other Gods but me Also Eschew Idolatrie Againe If any man teach any other doctrine let him be holden accursed It is plaine that the defenders of those are not the members of the Church of our Lorde Jesus Christ but the instrumentes of the diuell and vesselles of wrath as Paule calleth them But because in other wrytinges the whole place touching the church is plentifully expounded I will now be content to admonishe That the beginning of this Psalme is to be adioyned vnto the other descriptions which are euery where recyted in the scripture Verse 3. And hee shall be like the tree planted by the Riuer side which shall bring foorth her fruite in due season and his leafe shall not wither away but all thinges that hee shall doe shall haue prosperous successe HItherto hath he deliuered doctrine touching the greatest matter of all namely which what maner a one and where the true Church of God is Now doth he effectually comfort vs agaynst all temptations and tryals which all the godly ones do suffer We sée the barbarous crueltie of the Turkes dayly further to spread We see hurly burlyes to arise betwixt Christian Princes amongst them selues hurtfull vnto the Church The matter itselfe doth declare that the maynteiners of Popish Idolatrie do burne with most bitter hatred agaynst the godly because they forbid the Gospell to be published and cruelly kill and slaye many honest persons What other thing in these shewes may mans reason conceiue but that shortly both the true doctrine it selfe and the studies of the same should vtterly perishe But agaynst this humane reasoning let vs oppose the moste sweete consolation which affirmeth That there shall shall alwayes some true Church remayne yea though the Diuell labour to extinguish the same And that the Sonne of God shal raigne for euer and that the labours of suche as teache and learne shall not be in vayne As elsewhere S. Paule maynely crieth out Your labour shal not be frustrate in the Lorde Which things sith they so be let euery man diligently trauell in his vocation neither let him cast it of for any terrours hatred imuries nor dangers But let him with fayth looke for helpe of God and hope for prosperous euentes according to the most sweete promise in this place deliuered He shall be like a tree planted by the riuer side which shall bring foorth her fruite in due season For where as the circumstances in this verse declare that Dauid alludeth vnto the nature of a Palme tree to the which in the 92. Psalme the Church is compared The iust shall florishe as the Palme tree vers
Princes which nourish the godly studies of true doctrine Graunt that hencefoorth for euermore I may eschew the infection of impietie and crueltie of the enimies of the Gospell and that I may saie with Dauid I will not sitte in company with the wicked I will washe my handes amongst the innocent and will walke about thine altar O Lorde doe not destroye my soule with the vngodly Make me O Lord a flourishing and fruitefull Palme tree in thy Orcharde Make me a vessell of thy mercie and an instrument acceptable and profitable for thee not onlie for thy Church but also for my owne soule Neither cast me awaie amongst the vessels of wrath or chaffe ordeined for eternall fire Finallie suffer not the light of thy doctrine to be extinguished but inflame in our minds and manie others true inuocation and praier and for thy glorie sake in thy most iust wrath destroie all Epicures and suche like which count it wisedome to scorne and deride the worde of the Gospell as it were a fable Suche furies O God eternall Father of our Lorde Iesus Christ creator of mankind and of thy Church vouchsafe I praie thee euerie where vtterlie to subuert and destroy Amen OF THE II. PSALM The seconde Psalme and the exposition thereof Quare fremuerunt Gentes c. THE ARGVMENT THis is lyfe eternall saith the Sonne of God that they acknowledge thee the true God and Iesus Christ whome thou hast sent But the true knowledge of God consisteth in acknowledgement of the Essens and will of God For so as touching the Essens of God let this doctrine be alwayes before vs which saith that there is one Diuine Essens and three persons The eternal Father the Sonne which is the word and Image of the eternal Father and the holy Ghost Secondly touching the will of God let vs assuredly hold that that is the only will of God concerninge our saluation which the Sonne hath declared out of the bosome of the eternall Father and shewed in his expresse word and that there are not contrarie willes of God The promise is vniuersall which witnesseth that All which flee vnto the Mediator are receiued This is the will of my father which sent me that euery one which seeth the sonne and beleeueth in him might haue life euerlasting and I will rayse him vp at the laste daye Wee muste not therefore imagine as concerning the will of God that pardon is outwardly offred vnto all men but that there is inwardly an other vvill included vvhich vvil not receiue some fleeing vnto the Mediator But true acknovvledgement of Christ comprehendeth two articles one of the person an other of the office Touching the person vve must most firmely hold according to the heauenly reuelations receiued in the vvritings of the Prophets and Apostles That in this sonne of God our Lorde Iesus Christ borne of the Virgin for vs crucified and raysed againe there are tvvo natures of the deitie humanitie The Diuine nature is the sonne coeternall and consubstantiall to the eternall Father vvhich is called The vvorde and expresse image of the eternall father This sonne was intercessor for mankinde and is ordeined a Mediator and at the time appointed tooke vpon him nature of man in the Virgin Mary And these two natures are so vnited that they are one person The names of his offices are Mediator Redeemer Sauiour King Priest Pastor c. Let vs therefore acknowledge a Mediator Redeemer Sauiour King and Priest this Christ God and man and let vs giue thanks to God for this infinite benefite that he would his sonne to take on him mans nature and vvould this sonne God and man should be the Redeemer Sauiour and heade of the Church which perfiâ—â—â—th all things Of his wisdome whiche is life eternall in this seconde Psalme cleare and famous testimonies are expounded For concerning the vnitie of the essens in the Father and the sonne it is saide Against the Lord and against his Christ For as he that honoureth the sonne honoureth the father So he that despiseth the sonne despiseth th'eternall father Moreouer these words do euidently distinguish betweene the father and the sonne The Lorde saide to me Thou art my sonne this daie haue I begot thee I saith he this daie that is from euerlasting haue begot thee to saie in a true generation of my substance Besides this touching the will of God this Psalme doth euidentlie and not obscurelie preach vnto vs Blessed are all they which pur their trust in him it clearlie affirmeth that this is the will of God that all which beleeue in the Sonne should haue life euerlasting Furthermore of the diuine nature in Christ most assured and most excellent testimonies may be taken out of this psalme For first the psalme maketh Christ thus speake I will preache of the decree which the Lorde saide vnto me Thou art my Sonne this day haue I begotten thee This verse doth the Epistle to the Hebrewes in the first and last chapters plainlie expound Vnto which of the Angels saide God at any time Thou arte my sonne this day haue I begotten thee Agayne Iesus Christe yesterday and to day and for euer Natural birth is one thing and adoption is another thing For the sonne which is adopted and not begotten of the father is taken into the right of the familie But he which is begotten by the father is naturall Neither woulde the Prophet heare teache anie other thing then him vnto whom the Lorde spake to be his sonne but in farre other maner then the other saintes For others vvhether Angelles or men are made the sonnes of God by grace and fauour But this is his sonne by birth Therefore is he sometime called of S. Iohn The onely begotten Moreouer the eternal father vrgeth his onlie begotten sonne in this speech Aske of me and I will giue thee nations for thine inheritaunce and the endes of the earth for thy possession And he saith in the prophet Esaie I will not giue my glorie vnto another Therfore the imparting of this glorie or kingdome is a firme and excellent testimonie of the same substance betweene the father and the sonne Thirdlie the Psalme addeth Serue the Lorde in feare and reioyce to him with trembling Here he ascribeth to the Messias a name which is proper vnto God and commandeth that woorship be giuen to him whereof it is saide in the 6. of Deuter. Thou shalt worship the Lord thy God and him onlie shalt thou serue Finallie a conclusion is annexed Blessed are all they which trust in him For the saying of Ieremie is true Accursed is euery one whiche trusteth in man and maketh fleshe 〈…〉 me Blessed is the man which putteth his trust in the Lorde and vvhose confidence is the Lord. Seeing therefore this Psalme distinguisheth the Messias from the children of adoption and giueth vnto him societie of the kingdome and name of God and wiselie requireth that all men should worship this Lorde
in true feare and faith vndoubtedlie we must confesse that the Messias is by nature God and begotten of the substaunce of the father But the humane nature is signified in these words I haue established my king ouer Sion That is I will haue Christ to be the head of the Church Herevpon in the Epistle to the Hebr the 2. Chap. he doth learnedlie dispute that Christ is not onelie God but also man Hee which 〈…〉 and they which are sanctified are all of one For the which cause he is not ashamed to call them brethren saying I will declare thy name vnto my brethren And againe I and my children which God hath giuen me Because therefore children are partakers of fieshe and bloud he also himselfe is made partaker of the same that in al things he might be like vnto his brethren Lastlie not onelie the offices of this person are described in the names of King Priest and Pastor but also the doctrine of faith is recited which transferreth and applieth vnto vs the benefites of this Lord. He is wiselie called King by the voice of theternall father I haue appointed my king c. The office of his priesthood is signified when he saith I will preache of the Commaundement For to teache is a parte of the priest What that he is also called a shepheard Thou shalt feede them with an yronrodde Finallie of faith applying vnto vs the benefits of the Messias this psalm crieth out Blessed are all they that trust in him There are therefore in this psalme excellent testimonies of the Essence wil of God of the person and benefits of the Messias and of faith wherby the good things of the newe testament muste be receiued And yet neither nakedlie nor without figures are these set foorth but there are intertexed rebukings of the enemies despisers of Christ threatnings of punishments whereby God punisheth the contempt of his sonne and exhortations to thende al men may serue obey the sonne This is the summe of the psalme agreeing with the saying of Christ whiche I haue recited in the beginning Verse 1 Why did the Gentiles rage and the people imagine vaine thinges Verse 2 Kinges of the earth stoode vp and Princes came together against the Lord and against his Christ ALwayes when we interprete lot vs hold this rule that the Scripture of the new Testament is a speciall light of the Prophets Neither in the exposition of Moyses of the Prophetes and the Psalmes ought wee anye thinge to decline from that purpose or meaning which euen the same sonne of God or the Apostles doe shew vs because the same spirite spake by the Prophets and Apostles and it is the Sonne which expoundeth vnto vs. For as the Lawmaker is the best Interpreter of his owne Law So the Sonne of God which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worde can most rightlie expounâ—e his oracles or speeches Then following this rule see if it please you with what reason the Apostles Act. Cap. 4. doe interpret this Psalme For so wryteth Saint Luke in the same place O Lord thou God which hast made heauen and earth the sea and al things which are in them which through the holie Ghost by the mouth of our father Dauid thy seruant hast saide Why did the Gentiles rage c. For in deede they gathered themselues together in this Citie againste thy holie childe Iesus whom thou hast annointed Herode and Pontius Pilate with the Gentiles and people of Israel to doe whatsoeuer thine hand and counsell had determined to be done c. It appeareth plainly that the beginning of this Psalme is properly and principallie to be referred vnto the history of the passion of Christ For in déede the Jewes and Gentiles defyled themselues by ioyning together in the murthering of Christ and in their cruell counsels Neyther is there any one of vs which as Esay in Cap. 53. at large declareth hath not added somewhat vnto the passion of Christ But although this is the proper and naturall meaning of this Exordium yet notwithstanding it is not absurdlie applyed vnto the dangers of the Church in all ages Because Christ and his Church by a certaine affinitie and likenes of suffering are ioyned together according to that saying Rom. 8. Whom he hath chosen them will he haue to be like vnto the image of his Sonne Therfore as in a sodaine casualtie of fire or in a Citie surprysed there is great feare so kinges and their counsellers when the voice or the doctrine of the Gospel is heard doe tremble for feare and doe mortally hate the same as the firebrande of sedition in a common welth and as the lousnes of discipline The slaunders of Celsus Iulianus and others are well knowen which haue written that the Gospell doth take away Magistrates Discipline Lawes Finallie all the sinewes of ciuill societie and that it doth graunt infinite libertie vnto all mischiefes But why doe I repeate the slaunders of olde time when as our age yealdeth examples too many which declareth how great the â—â—â—â—ltie of hatred of many and mightie kinges and 〈…〉 ainst the reformed dectrine of the gospell by th 〈…〉 e of the reuerent Father D. Martyn Luther Neither in déede would politike persons be so extreme cruell and furious against the Lorde and against his Christ but that they are set on fire of obstinat hipocrits which with tooth nayle holde fast their errors least their opinion should go to wrack or leaste it should any thing impaire their aduantag To thend therfore that we being discouraged with fear of their hatreds and of dangers should not cast away from vs the profession of the true doctrine this Psalme doth comforte vs affirming that al the indeuour of the enemies so farre as toucheth the effect of the matter shall be in vaine and to be scorned For although Dioclesian and his fellowes doe cruellie rage and seeme to deuoure the vniuersall Church yet notwithstanding in midst of their race their crueltie is restrayned and the Church is deliuered Verse 3. Let vs burst in sunder their bondes and cast away their cordes from vs. IN this verse the holy Ghost explaneth before our eyes the effecte of all the Counsels or purposes which the enemies of the Gospell put in practise For as Archers do ayme their arrowes vnto a certaine marke so the enemies of the Gospell bende and bestow all their indeuour vnto the subuersion of the true doctrine and of the true Church of God But thinke with your selues I pray you how great a madnes it is to call the most swéete sentences of the Gospel such as these are Come vnto me all ye that labour and are laden and I wil refresh you Again So God loued the world that he sent c. Bondes and cordes But as they that are grieued with some disease in their eyes see not in deede those things which are before their feete so the enemies 〈…〉 spell being vexed with scorching flames of f
kingdome of his sonne which alloweth and defendeth it and which hath made knowne him selfe vnto maÌ„kinde by publishing so many promises concerninge the preseruation of his Church But here let vs remember the godly profitable admonition which is geuen vs by D. Martin Luther in this exposition vpon these last wordes of Dauides If anie man vnderstand this that he doe see in the writinges of the Prophets whereas anie one person of the Godhead speaketh of the other or vnto the other that is to say So as not one person onely but moe are signifyed To him now shall it be easie to discerne which in those places is the person of the Eternall Father and which is the person of the Coeternall Sonne Now wheras of these two persons mention is distinctlie made there also is the third person signified of the holie Ghost speaking namely by the scriptures as it is saide in the Creede This iudgement of the difference of the three persons in Godhead being thus concluded let vs way as in equall ballance the waight of the wordes in this verse The kingdome of Christ is the gouernmente of Christ collecting vnto him his Church by the Ministerie of the Gospel in all ages of the world and delyuering the same from sinne and eternall death sanctifying the same in geuing his hâ—ly spirit that it may bé his euerlasting inheritance and defending and gouerning y e same marueilously in this life that it would truely call vpon him and acknowledge prayers hearde through him and to worship God raysing from death to life and eternall glorye Let vs therefore not onely discern the person of this king from Cyrus Alexander Augustus and such like but also the kingdome of Christ from all Common wealthes and Gouernmentes For although it be certaine that mightie Princes by whose wisdome and vertue kingdomes are ordered be styrred vp and helped by God as Herodotus rightly speaketh of the Persian kinge That the kingdome of Persia increased vnder the gouernment of God and the kings themselues redilie folowing him Yet Cyrus Alexander Augustus and such like were miserable men subiecte vnto sinne and â—eath neither did the Godhead mingle it selse with their naturs But we which are instructed in the Church by testimonies of Gods worde doe beleeue in Christ not onely that he is mans Nature but that he is the diuine nature of the Sonne of God whom S. Iohn calleth The Worde and who is the expresse Image of the eternall Father Now consider how great a benefite it is and how euident â— testimonie of his great lone towardes vs that the Eternall God hath sent vnto vs the Coeternal Son his Image taking vpon him the nature of man wherin wholy shineth God the Sonne in a league immutable But alack too frozen harted are we in coÌ„sidering so great matters Therefore we must pray vnto God that hée would stirre vp in vs through his holy Spirit motions by all meanes agréeable vnto so great a gifte Namely Faith Thankesgiuing Confession and such like Thus farre I haue spoken a few thinges touching the difference betwixt Christ and other kinges Now let vs distinguish y e kingdomes of Christ from other kingdomes by euident boundes as it is in the Law of gouerning territortes For they differ in forme of gouernment in benefites and stabilitie For other kingdomes are fortifyed with riches and armies and dee punish offenders with the sworde or with corporall force but Christes kingdome is gouerned by the voice of the gospell by y t which God is effectuall and doth regenerate many vnto life euerlasting Moreouer in other kingdomes the chiefe thinges are peace of body and externall discipline But the treasures or riches of this kingdome are remission of sinnes the hâ—ly ghost and life euerlasting Finally other kingdomes haue their fatall periodes as Plato in the 8. booke of his common wealth disputeth That Common weales are changed for Celestiall causes which make certaine interchanges of States in Cities and gouernmentes And the Scriptures oftentimes cryeth out that y e fal of Empires is caused by the 〈…〉 of men that there are punishmentes for haynous offences as it is written in Syrach cap. 10. The kingdome is translated from nation to nation for the iniquities and deceites of men But no limite or space of time can conteyne the kingdome of Christ for as much as it is spirituall and heauenly as the Angell saith profoundly in the 1. Chap. of S. Luke Hee shall raigne in the house of Iacob for euer and of his kingdome there shall be none ende But although some dispute why the hill Sion is called holy yet the answere is simple plaine that the church is sanctifyed of Christ the king who is geuen of God to be our Wisdome Righteousnes Holines and Redemption 1 Cor. 1. And Christ sanctifyeth his Church with his worde his bloud and with the holy Ghost as it is written Iohn 17. Father sanctifie them in thy trueth thy wordâ— is the truth And againe Heb. 13. Iesus suffered without the gate to sanctifie the people by his blood Ephes 5. Christ loued his church and gaue himselfe for it that he might sanctifie it washing it with the fountaine of water in his worde Ioel. 2. I will power out my Spirit vpon all flesh c. Verse 7. I will preach of thy commaundement the Lord said vnto me thou art my sonne this day haue I begotten thee THe Sonne of God affirmeth in this verse that he will preach and set forth the doctrine beside the lawe namely this sentence The Lorde saide vnto me thou art my Sonne this day haue I begotten thee aske of me and I will geue the Nations for thine inheritance Therfore shall hee obserue the ministerie of teaching the scriptures and studyes therein and doth approue these studies in those which learne the Gospell For this verse comprehendeth the whole effect of the Gospell as D. Mart. Luther interpreting vpon the 3. cap. of Iohel sayth For what other thinge doth the Gospell teach then that Jesus was borne of the virgin Mary is the Sonne of the eternall Father and came in this fleshe that he might first teach vs concerning the mercifull will of his father Secondly that he might make satisfaction for our sinnes vpon the crosse and geue his holie spirit and euerlastinge saluation With this doctrine are our mindes through the holie Ghost enflamed that first they might trulie loue God for we see him to burne in so great loue towardes vs that for our saluation he spared not his owne onely Sonne Moreouer that our mindes might embrace the sonne as a sufficient sacrifice for our sinnes wherewith onely the Father would be pacified By this faith we obtaine remission of all our sinnes and willingly obey our Redeemer calling vs vnto Baptisme vnto his worde vnto his supper and exhortinge vs vnto loue And we are assisted by the holy spirit that our harts being chaunged do beginne to hate sinne and not to nowrish sinne anie more
For as God calleth all men vnto repentaunce so vnto all which repent and beleeue in his sonne doth he assuredly giue remission of sinnes and requireth of vs that we beleeue this voyce of the gospell and call vpon him in this fayth Thirdly the calling of the Gentiles teacheth vs the abrogation of the lawe and confuteth the opinion of the Pharisees which imagineth that men are iust through the lawe and the ceremonies of Moses But there is no discourse equall vnto the greatnes of things which the doctrine touching calling of the Gentiles comprehendeth Therefore I am nowe more briefe and do procéede vnto the third place I haue declared before that the kingdome of Christe differeth from other kingdomes in forme of gouernement in benefites and in stabilitie Now if it please you let vs adde the fourth difference which is taken as of the endes For in déede other kingdomes haue their limites and boundes as the kingdome of Rome in the time of Augustus stretched vnto Euphrates For the Romanes neuer had any successe in their warres with the Persians and Parthians and other people of the East partes as the Histories of Crassius and Iulianus and others do witnesse And yet although the Romish Monarchy contayned many Prouinces yet was she not the Lady of all Nations But this our king hath most ample boundes because he ruleth from sea to sea and from the floode vnto the ende of the world as it is written in the Psalme 72. But to what ende is al this recitall of the boundes of the kingdome of Christ Forsooth to this purpose that we maye vnderstande that the Church is not as a common wealth tyed vnto certayne kingdomes and comprised within certayne limittes But all persons whatsoeuer they be which call vpon God in faith and in true acknowledgemente of Christ and doe flee from idolatrie are the members of Gods Church Then are not the olde neither yet the later Donatistes to be heard which comprise the Church within narrow limites or bondes For as Donatus and they which procéeded from him haue prescribed y e church within the onely boundes of Aphrica So the Pontificall Doctors cry out that the Church is bound vnto an ordinarie succession of Bishoppes and that there is no true members of the Church out of their Pontificall gouernement But let vs so surely perswade our selues that the Church is a congregation of the godly ones dispersed throughout the whole world which are tied to the worde deliuered by the Apostles and that there are the members of the Church wheresoeuer any doe embrace the pure doctrine of the gospell So at this day vnder the Turkes gouernment and vnder the gouernment of other kinges and bishops enemies to the pure doctrine of the gospel there are some godly persons dispersed euery where But peraduenture some man would say that all nations are not the heritage of Christ Neither that Christ doth holde all men vnder the yoke of his gouernment There is nothing that wee can so easilie absolue For Christ is either Lord and Ruler of the gentiles in this respecte that he might restore vnto them righteousnes and life eyther els is he the fearefull iudge of the wicked and disobedyent Therefore they which wil not imbrace Christ as a Sauiour ought to feare Christ as the Iudge ouer quick and dead But it is now time that we come vnto the Exposition of those verses which remayne Verse 9. He shall bruise them with an iron rod and hee shall breake them in peeces like a Potters vessell ALthough this verse may by a subtile reason bee applyed vnto the ministery of the gospel wherof Christ speaketh Iohn 16. Cap. The holy Ghost shall rebuke the worlde of sin because they beleue not in me and of righteousnes because I goe vnto my Father c. Yet notwithstanding the meaning of this verse is playne that all the enemies and contemners of the gospel are like vnto an earthen vessell which hitting vpon an iron hammer is broken and dashed in peeces For as the holy ghost compared in the first Psalme the wicked vnto most light chaffe so in this place he compareth the same with a most fraile and brittle vessell of all others And as the winde by his blastes scattereth the chaffe so is iron the confusion and destruction of any Vessel of glasse or of earth This Similitude as also many others Esaias in his 30 Chapter borroweth of Dauid when he sayth Because sâ—deulie when he looketh not for it shall his confusion come vpon him and he shall be shaken in peeces as the Potters vessell is broken with a mightie strike and there shall not one shearde bee found of his fragments wherin so much as a litle fire may bee carried out of the Fornace or a litle water out of the Springe This Similitude not only paynteth out the frailty and brittle power of the enemies of the gospel and also the strength and stabilitie of the kingdome of Christ but also it afterwardes she wesh how reprobate vnto euerye good worke the enemies of the gospell are as it is written 1. Tit. So the Iewes being broken bruysed with this Iron mallet haue none vse neyther publiquely nor priuately and are vessels of Gods wrath But would to God that our aduersaries would looke well into this example which stifly strengthen Idoles that they would learne Jstice being admonished and not to despise the gods as it is sayd by Virgill Verse 13. Now O ye kings vnderstand these things be wise ye that iudge the earth HEtherto hath the Prophet full of the holy Ghost descrybed the king Christ and his kingdome now he maketh a Sermon commendatorie wherein hee exhorteth all kinges and gouerners to acknowledge and reuerence the person and office of this king Christ and not as bewitched with the loue of their owne wisdome and power they doe not despise this king anoynted and appointed of the Eternall Father For this king is the king of kinges and Lord of Lordes and not that only but also is a Teacher and Master whose hearers disciples we ought to be and not as controlers or Judges But how few kinges and Princes haue heard this Teacher S. Paule with a sorowful complaint 1. Rom. 1. sheweth in these wordes Take heede vnto your vocation Brethren because not many wise men after the flesh not many mightye personages not many noble men but the foolish thinges of this world haih God chosen c. Verse 11. Serue the Lord in feare and reioyce in him with trembling THe chiefest effectes or stinges which the preachings of the gospel leaueth in the hearts of the hearers are feare and faith For as feare is opposed against the securitie which contemneth Gods iudgement so faith is the ouercommer of doubting and desperation Wherefore if a man will comprehende the effecte of a christian life let him so define the same that feare of God may be ioyned with faith which amids feares reuyueth and comforteth our minde draweth neare
vnto God and asketh and receaueth forgeuenes of sinnes This description is euident and may be vnderstoode in our dayly exercises Contrition without faith is an horrible feare and sorrowe of the minde flying away from God as in Saule and Iudas Wherefore it is not a good worke But contrition with faith is a feare and sorrow of the minde not flying away from God but acknowledging y e iust wrath of God and truely gréeued that it hath neglected or contemned God and yet approcheth vnto God and craueth pardon Such a sorowe is a good worke and a sacrifice as the Psalme saith The Lord is well pleased in those that feare him and in those which trust in his mercie When this faith first shineth out new obedience is begun in the gouerning of our priuate life and vocation and in sorrowes which pleaseth God for Christes sake and is a worship of God that is a worke wherin God déemeth himselfe to be honoured of vs. Verse 12. Kisse the Sonne least he be angrie and you pearishe in the way Because sodenlie shall his anger waxe whote but blessed are all they that put their trust in him THis last verse vseth a most sweete worde wherin hée commandeth his Sonne to be heard Kisse saith he the Sonne that is he shal come vnto you and shal louingly and swéetely embrace you geuing you a kisse and an embracing Reconciliation and life Eternall He loueth vnfaynedly which geueth a sweete kisse from his hearte Therefore the Sonne of God loueth vs proferinge vs a swéete kisse from his heart The Eternal Father loueth vs whiles he will haue vs swéetely to kisse the lippes of his Sonne But in this place we must consider a contrarietie The vngodly are not delighted with the kis of Christ but spit vpon him and with all maner of crueltie defile the face of Christ Vnto these doeth this Psalme threaten punishment But as touching the others which are delited with his kisse he saith Blessed are al they which put their trust in him These wordes doe teach what kis is here requyred Forsooth fayth or confidence calling vpon God for Christes sake This faith when we shal with inuocation or prayer exercise then shal this psalme be more manifest approoued in vs and we shal finde that this promise is not in vaine but that it is thus truelye kept Blessed are all they which trust in the Lord. The Prayer of the Apostles repeated out of this Psalme and needfull to be exercised in these our dayes O Lord thou God which hast made heauen and earth the sea and all that is in them which through thy holy Spirite hast saide by the mouth of our father Dauid thy seruant Why did the Gentiles rage and the people imagine vaine thinges Kings of the earth stood vp and the Princes came together against the Lord and against his Sonne Christ For in deede they gathered themselues together in this citie against thy holie childe Iesus whom thou hast anointed Herode and Pontius Pilate with the Gentiles and people of Israel to doe that which thy hande and Counsell haue decreed to be done And now O Lord beholde their threatninges and strengthen thy seruantes with all confidence in thee to preach thy word Graunt this O Lord we beseech thee to the honor glory of thy holy name Amen The thirde Psalme Domine quid multiplicati sunt c. THE ARGVMENT THe rule which Hilary setteth downe in his bookes of the Trinitie doth well like me That wee muste from the causes of speakinge borowe the vnderstandinge of thinges spoaken But the Title sufficientlie declareth what occasion constrained Dauid to write this Psalme For although it greeued Dauid to be throwne out of his kingdome and to haue sedicion stirred vp by his Sonne whome he greatlie loued and himselfe bereaued of that glorie of wisdome iustice which he had yet notwithstanding these were not his chiefe greefes An other far more great vexed him in that he sawe his owne sinne was the cause o◠so great mischiefes and transgressions wherein manie which were holie perished Herein he iudgeth himselfe to be the plague of the Church and of Gods people and did feele such a huge burden of his sins that he acknowledged him selfe not able to beare the same Therfore he feared least that God had vtterlie cast him away as Saule and other Tyrantes which were the vessels of Gods wrath With this feare and sorowe had hee no doubte bene vtterlie quailed but that he did inculcate into him selfe the words of forgiuenes which he had heard of the Prophet Nathan viz. The Lord hath taken away thy sinnes In this voice of God setling his harte at rest he reuyued and began to call vpon God Therefore although he wrastled with the tentation of casting avvay yet by faith he strengthned him selfe and ouercame both all doubtfulnes and dispaire Which things sith they so be Let euerie one of vs which repent vs of our sinnes returne vnto God with confidence of reconciliacion for Christs sake Neither let vs dispaire by the greatnes of our fall but let vs holde that the mightie power of the Sonne of God is to be preferred before the sinnes of all men neyther to our other offences let vs also adde blasphemie which accuseth God of Lyinge and denyeth forgeuenes of sinnes let these suffice to be brieflie spoken of the Argument of this third psalme which setteth downe necessarie consolation that God will not haue vs dispaire although wee haue horriblie fallen and offended Because when Dauid was an adulterer and a murtherer and repented him fled vnto God he not onelie receiued him into fauoure and grace but also restored him afterwardes vnto his kingdome as in the rightfull recouerie of that which before he had lost Verse 1. LOrd how are they increased which trouble me many rise vp against me HE beginneth this Psalme from a sorowful complaint wherin he bewaileth the greate force of his troubles and the concourse of his calamities For who is able to expresse in words with how great floodes and stormes of sorows Dauid was tossed by reason of his adulterie First was his daughter deflowred after that folowed the slaughter of his sonne afterward sedition being moued by his sonne their wiues was defiled the Citzens were slaine and the father put to flight and it was a lesse thing for Dauid to be thus spoiled of his kingdome then to be bereaued of the great glorie of the power and fauour of God Amongst so great miseries and sorowes hee truely felt Inward feares outward fyghtinges Yt is some help when sinne meeteth not with mischiefes That is truely said for sorow increaseth when we acknowledge that we procure our selues calamitie through our owne transgression and when for grieuous sinnes we feele the wrath of God Verse 2. Many say vnto my Soule there is no saluation for him in God THis voyce signifieth no light griefe But of one wrastling with temptation of casting away I lament not
adorned after death Wherefore while as yet in the immortall bodie they carry about with them many sinnes repugnant vnto the Law of God as for example securitie pride distrust impatience and diuers wandering motions it is needefull that the flesh be mortifyed and that the old leauen be purged out which can not otherwise more fitly be done then by death and other great miseries which are the admonishers and rebukers of sinne and of Gods wrath and doe represse lewde and vitious desires The meaning of Dauid this worde chased doth witnesse which signifyeth as not without fault or without sorrow but sanctifyed and iustifyed by grace Verse 7. The Lord heareth my prayer when I crie vnto him HE maketh not mention so oftentimes in vaine of prayer and hearing but with great aduise doth he repeate these For Dauid after his example will haue the Church to teach that prayer or Inuocation is the moderator of dangers in this life and most speciall defence in this miserie of mankinde Like as it is written in the 18. chap. Prouerbes The name of the Lorde is a stronge Tower vnto this shall the righteous flee and be deliuered And it is commanded vs in Psal 49. Call vpon me in the day of thy trouble c. Moreouer this sentence witnesseth that prayer is not a vain sounding or noyse but that it is assuredly heard and that it obteyneth delyueraunce or mitigation agreeable with the will of God touchinge the which thing els where in the Church it is declared verse 8 Be angrie and sinne not commune with your heartes in your chambers and be still VNto the former consolation now addeth he a precepte touching christian patience which is to obey God in tollerating calamities according to our vocation so that we swerue not away from God or be angrie with him or contrarie to his commandementes dee any thing when we are broken with sorrow but that wee should moderate our sorrowe with acknowledgemente of the will of God and with hope of his deuine helpe Concerning this vertue there are set downe many sentences euery where As 1. Peter 5. Humble your selues vnder the mightie hand of God that hee may exalte you in time conuenient And in the 46. Psalme Prooue and see because I am the Lord That is Séeke not vnlawfull remedies in time of your calamities As Saule before his last battel fled for helpe and remedie vnto the witch But settle your heartes in God whose hand is able and 〈…〉 both to debase and exalte Think with your selues that the Church is not ordeyned for idlenes pleasures but â—â—â— a sharpe and fierce warfare which can not be enduteâ— but with greate vertue Call vnto youre mind the Sonne of God who sith by assured prouitence of God he suffered most bitter calamities it were a thinge contrarie vnto all right and vnequall that we should couet such pleasant idlenes especially when through our offences the wrath of God is prouoked Set before our eyes the examples of mightie personages in the Churche which were in greatest miseries yea behold well the whole creation of thinges which is horribly profaned of the vngodly and suffereth this abuse holding this assured perswasion the day will come that after a while it shall be together with the children of God delyuered from these molestations Considering these and many other in your mindes be still and bridle your affections that they burst not out beyond their bonndes and seing it is a most difficult matter to performe this obedience Craue of God that he would geue you his holy spirit the gouernour of youre mind will and hart according to his promise Howe much more shal your heauenly Father geue you his holy spirit when you aske it of him Thus farre haue I briefly and simply recyted the meaning of the fourth verse agreeing with the whole substance of this psalme It foloweth that I nowe speake of that râ—eaning or sence whereunto S. Paule hath rightly finely applyed this verse in 4. cap. Ephesians For Paule geuinge admonition touching moderation of angre and pardoning iniuries alledgeth this verse Be angry saith he and sinne not And straight waye he addeth Let not the Sonne go downe vpon your wrath Geue no place vnto the deuill But although it seemed vnto many in times past that Paule recyted this verse abusyuely yet let vs kepe stil the rule delyuered vs by Christ The second commaundement touching loue is like vnto the first for the vertues conteyned in both tables are nedeful by necessity of the commaundement and of the dutie and are the worship due to God that is workes whereby God iudgeth him selfe to be honoured when they are donne in acknowledgment of the Mediator Finally the obedienc conteyned in both tables beholdeth the same principall obiect namly God Wherefore there is no absurditie in that whereas S. Paule applyeth this precept touchinge suffering iniuries amoÌ„gst men For although the obictes are externall in great diuersitie about the which that excellent vertue patience is exercysed as there is one obiect in the punishment of Paule another in the exilement of Dauid before Saules death yet notwithstandinge there is one and the same obiect inward or principall whereupon is reposed this moderation of sorowe Let these suffice to be spoken of vs here concerninge the place cited by S. Paule least any man swerue into that opinion that he thinke Paule vnlearnedly vsed testimonies of the scriptures as some men cauell at the worthie commendation of that testimonie out of Gen. viz. Abraham belieued God c. Concerning which we will speaks of els where Now let vs deale with that which is in hand and see if we can gather remidies of immoderate angre out of the worde of God and the wrytinges of Philosophers For what a mischiefe vnbrydled angre is and howe hard a matter for an angry man to restraine him selfe that he therby passe not measure the sainges and examples whereof the nomber weary me to speake sufficiently â—o showe Pindarus saith Anger so troubleth wise men that they sinne And Iuuenal saith But reueÌ„gemeÌ„t is a commoditie more sweete then life it selfe in the Prouerbes it is said Mans wrath worketh mischiefe with these sentences do agree very many examples But we for breuitie sake wil be content with a few Theodosius the Emperour when he was by nature very furious commaunded a multitude of y e base people at Thessalonica their cause not heard to be put to death by reason a fewe souldiers were slaine in an vproare Hierom the ecclesiastical writer by reason of the fond contentions touching Origen so poured out all libertie of anger that he all to bad reproched his frend Ruffinus with whom he had liued very frendly for thirtie yeres spare and set forth bookes of bitter speeches which are yet extant against that man of a right opinion touching the effect of controuersie And although priuate men liuing in idlenes and vanitie can gallantly dispute of courtesie and humilitie yet the
doubtfullnes Seing therefore Philosophy doth confesse her darknes it is nedefull that kinde of doctrine be embraced which God himselfe delyuered which doth make manifest so great matters For there are three chief and speciall good thinges of man which are shewed in this heauenly doctrine The first is True acknowledgment and calling vpon God The second Firme consolation in calamitics The third is The order of our life These good giftes doth this psalme comprehend when it sayeth But thou O Lord shewe vs the light of thy countenance That is sâ—ing that mans reason is ignorant of God and of true inuocation neither hath in her selfe any firme consolation and is much more seeble then that shee can direct her life and vocation amongst so many snares of the deuil and in so great a heape of buysines and daungers I beseech thee our Lord that with the Gospell and with the holy Spirit thou wouldest illuminate in vs that wisdome which truly knoweth God and calleth vpon him a right that thou wouldest strenghthen our hartes with firme consolation and gouerne the whole course of our life and vocation vnto the glory of thy holy name and saluation of the Church vniuersall Verse 11. Thou hast made me to reioyce in my hart whiles they haue plentie of wine and Corne. THis verse setteth out the degrees of good thinges although saith he The benefits pertaining vnto this lyfe are the blessinges of God and are to be craued of God yet notwithstanding both when other earthly benefits rise and fall too and from vs we haue an inwarde consolation worthely fixed and established in vs an other way and we preferre this consolation â—aâ— beyond al. swete pleasures of this slâ—tting and vanishing life wherin all thinges as it were hang by a â—â—ale thrid Ethings which haue bene of force by soden chaunge come to naught So in the 45. Psalme it is said All the glory of the kinges daughter is within c. that is to say the proper beautie of the Church is ioy of the holy ghost kindled in the heart of the faithfull ouercomminge all feares of death and daungers of hell and beginninge in vs eternall life Verse 12. I will therfore lye downe in peace and take my rest PEace in this place and in other places often signifieth tranquâ—itie of hart springing of faith hope and good conscience For faith holdeth not onely that a man is acceptable vnto God through the Mediator but also that obedience newe begonne pleaseth God through this hye Priest bringing our worshippinges vnto his Father Hope looketh for delyuerance in time to come according to Gods prouidence whether it chaunge in this life eyther els after the resurrection from death For although wee obtaine not alwayes corporall delyuerance yet we surely knowe that there shall folow an vniuersal delyuerance of the Church after the resurrection wherein God shall wipe away all teares from the eyes of the Godly Conscience setteth her selfe at rest in goodnes of the cause whereof God is the author approuer and defender as Teucer â—aith in Sophocles In a good cause it becometh vs to haue a good courage These three namely Faith hope aud good conscience are the causes of peace touching the which this last verse mencioneth I will therefore lye down in peace and take my rest Because thou only oh Lord hast made me to put my trust in thee ⧠The fifte Psalme Verba mea auribus percipe Domine THE ARGVMENT THe fift psalme is a feruent prayer against vngodlie teachers whose mindes are defiled with madde worshippinge of Idolles theire tongue with blasphemies their handes embrewed with the blood of the godly and their other meÌ„bers stained with wicked lustes These teachers as furies sent out of hel to trouble the church prayeth to be destroyed and that the puritie of doctrine and therewith his churche also might be preserued and defended There may also be obserued in this psalm a manifest figure of the vngodlie doctrine and of the vngodlie councels which tend hereunto that true inuocation prayer vsed in the church might vtterlie be extinguisht And because euerie prayer conceyued by the holie ghost hath effecte of promise let vs not doubt but God will helpe vs to the end the vngodlie may be confuted which say where is now theire God Psal 114. Ver. 9. Verse 1. INcline thine eares O Lorde vnto my wordes consider my meditation Verse 2. Hearken vnto the voice of my prayer my kinge and my God because I will praie vnto thee THere are two differences of true and false Inuocation viz. whereof me must continually consider in reading of the Psalmes The one is touching the essence of God The other touching the will of God So often as a man begins his prayer let him consider with himselfe what he calleth vpoÌ„ and what God he is which he calleth vpon or prayeth vnto After that also the Will must be considered what maner God he is and why he doeth heare vs. So in this place Dauid discerneth by the same Inuocation or prayer the true God from counterfet and false gods For Iehoua is a peculiar name whereby the Church alone of the fathers and the Israelites called vpon God And there is a great Emphasis or force in the wordes My king and my God As if he sayde Thou which truely beholdest and curest my griefe thou which truely receiuest and hearest me for thy Sonnes sake the Mediator which is the king of the Church This admonition of the difference of true and false inuocation is in another place largely delyuered which in déede ought to be considered vpon in all our Inuocation and thankesgeuing Also let that be considered that true Inuocation is of two sorts The one which worketh by cogitation of the minde and with confidencies illuminated or enlightened in the will fleeing vnto God inwardly crauing and expecting Gods benefites The other which with the voice or tongue expresseth those motions of the heart and consenteth with the heart Because god requyreth the expresse voice also and that others may be instructed and confirmed yea to the ende that the very deuils when they heare the true god called vpon might tremble for feare and flee away Finally let there be obserued ardent affections of wordes wherin he earnestly vrgeth to be heard as thus Heare me consider me And Geue eare vnto me Verse 3 O Lorde thou shalt heare my prayer betimes I will stande before thee earlie in thy Courte and in thy Congregation ALthough God is not tyed to any places or times and alwayes heareth them that call vpon him inlightned with acknowledgement and faith in the sonne of God yet notwithstanding the morning season is déemed most méetest for meditation and prayer when oure bodies are neither ouercharged with meate nor with fumes of stomack and a most earnest intention may be in an emptie stomack And it is not amisse sayde of a certaine auncyent wryter That Praier is a most harde worke because not onelie the intention or
earnest minde is required But also a consideration of the reuelations or testimonies of God and a difference from heathenish inuocation as also a thinking vpon Gods promises and faith Therefore Dauid vseth here notable Metaphores I will stande in thy Court and in thy Congregation to signifie vnto vs that it is no slender or base work to pray vnto God For there is a difficulte attention in recyting the prayer and it is needeful that there come together a true cogitation of God and motions of the heart towardes him And there is enflamed a sharpe conflicte in all earnest prayer or inuocation when we reason in our mindes whether and why we are receaued vnto God and our sighinges and prayers are heard Our sinnes accuse vs and our trembling and amazed mindes flée from God but in this doubtfulnes and flight must we not cease from praying Wherefore against this accusation we must oppose the wordes of the gospel which affirmeth that although we are sinfull yet we shall be accepted vnto god freely for his sonnes sake But concerning this conflict I haue bene more briefe least my exposition should be too long Verse 4 Because thou art the God not pleased with anie wickednesse and the euill man shall not dwell with thee I Sayd a little before that in euery our prayers wee must consider well who and what a one god is He therefore teacheth in this verse what maner a one god is Namely Wise Bountifull lust True a Iudge sincere Free and Mercifull For god is such a one as he expresseth him selfe to be in the Lawe nothing delited in murthering wandering lustes thefte lyinges and other mischiefes but rather punisheth these euils which are repugnant vnto his law For god oftentimes affirmeth that he neither will nor doth allow sinne as in the 8. Chap. of Zacharias it is expresly saide of sinnes These are the thinges that I hate saith the Lord. Seeing then god is true we must most firmely beleeue that god is not the effectuall cause of sinne in men Verse 5. The proude furious fooles shall not stande in thy presence thou hast hated all those that woorke iniquitie WIth this verse agreeth that notable sentence which is extant in the booke of Iob chap. 13. Hipocrites shall not enter before his presence For god hateth and detesteth nothing more then the arrogancie of hypocrites which challenge vnto themselues prayse of righteousnes and extoll themselues aboue other sinners So is it written in the 16. of Luke Whatsoeuer is glorious in the worlde is abhominable in the sight of God That is whatsoeuer is gloryous without the acknowledgemente of god and feare of god that is confounded Therefore happens so great ruines of mightie persons which not onely excelled in worldlie power but also in prowesse Verse 6. Thou shalt destroye them that speake leasinges The Lord abhorreth both the bloodthirstie and the deceitfull man VVE must deligently consider the efficacy of the word wherewith the Psalme reprooueth bloodsucking Sophisters when as it so saith The Lorde abhorreth both the bloodthirstie and the deceitfull man For the worde abhorreth signifyeth not onely a plaine reiection of the persoÌ„s but also a grieuous displeasure to light vpon them mixed with some sorow Let the grieuousnes of this worde terrifie vs not onely from wrongfull murthers but froÌ„ euerie Sophistical subtile or deceiueable doctrine when as falshode and leasinges are more dangerous vnder the coloure of trueth then those be which are manifest For as the deuill is both a lyer and a murtherer so vngodly teachers are not onely the crafts masters of plausible lyinges and of corruptions of the true doctrine but also are the prouokers of kinges and Princes vnto crueltie As a certaine Monke in a publique Sermon in the hearing of the Emperour Charles the fifte saide That God would not be mercifull vnto him except the Emperour did first wash his whole arme with the blood of the Lutheranes I quake to mention this saying so cruell to heare For was there euer so sauage barbarousnes at any time wherein was so great crueltie and so great thirst after ciuill bloodshed as there is in these Hipocrites for none other cause but that we agrée not with them in theire opinions but this litle verse admonisheth vs that we be not polluted with theire company which striue by might and maine against the truth and most cruelly kill the godly ones for prosessinge the true doctrine For it threateneth vnto those sophisters and parricides a tragicall distruction saying Thou shalt destroy them that speake leasinges c. Verse 7. And I in the multitude of thy mercie will enter into thy house and will worshippe thee in thy holie place in thy feare ALwayes when we pray this most grieuous obiection troubleth vs that no sinner is heard of God Iohn 9. God heareth not sinners All men in this our vile nature are sinners Ergo no men are heard This obiection is not to be expounded as a thinge sclender neyther yet of smale effect least that it do discourage vs from inuocation or prayer Therfore we must first answere vnto the maior by distinction Some are sinners which earnestly repent them others are sinners not repenting Albeit therefore the maior is true if it be vnderstood of those which do not repent Yet it is false if it be vnderstood of those which repent theÌ„ or turne vnto God Moreouer the minor is also to be distinguisht All men in this our vile nature are sinners but after a diuers maner Some are without repentance these are not heard Some are conuerted vnto God For euen in the conuerted there yet remaine vices or leude affectes or flames of lustes which they resist notwithstanding which are called veniall sinnes or sinnes pardonable But therewith they retaine not the purpose of sinning and it is sure that these are receyued into Gods fauour and are heard of him Vnto this resolution doth this vii verse allude naming fear and confidence in the mercy of God For feare signifyeth a true contrition or sorowe and a good purpose in obeying God But so often as mention is made of the mercy of God faith is to be vnderstoode by relation whereby we beleue that mercy happeneth vnto vs. Therefore the meaning of this litle verse agreeth in all pâ—â—â—â—tes with that prayer of Dauid cap. 9. To thee O Lord belongeth Righteousnes but vnto vs confusion and shame wherefore not in our righteousnes do we poure out our prayers before thy presence but in thy manifould mercies heare vs for the Lordes sake Verse 8. O Lord direct me in thy righteousnes because of mine enimies make streight thy way before me THe expresse petition of diuine gouernement which is opposed against that heathnish versicle Fortune not wisdome gouerneth life of man Wherefore suffer vs not O God to be drawne away of the deuill vnto vngodlynes and other mischiefes Defend vs against the snares of the deuill gouerne vs with thy light and with thy counceles suffer vs not
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
I will therfore spare a multitude to the end they may b◠able to endure this warfare These sentences and such like let vs daylie set before vs in praying when as wee are to fall in reckning of publique and priuate punishmentes for sinne and mitigation of the same is to bee craued of vs. Let vs therfore crie with Dauid and with the whole Church Lorde rebuke mee not in thy furye nor c. Verse 2. Haue mercie vpon me O Lord because I am weake Heale mee O Lorde because my boones are bruysed THe first reason of the Proposition is taken of our infirmitie which is the cause obiectiue No father is so greeuously sorrowfull when he seeth the great calamitie of his louing Childe as God doth earnestly sorrowe when he beholdeth our euils and miseries which thing surely many testimonies doe teach vs which are recyted in the Propheticall histories as in the 11. of Ose it is sayde My heart is changed within me my repentinges are kindled within me c. We are perswaded hereby that we may more willingly flee vnto God when we beleue that he is mooued with our sorrow And seeing then this féeble nature of man is not able to beare the greatnes of Gods wrath if it should so burne as our sinnes doe deserue The Prophets doe craue some mitigation thereof least that our infirmitie should vtterly quayle vs. As in the 64. of Esay it is saide And now O Lord thou art our Father but we are clay and thou art our Creator and we all are the workes of thy handes Be not ouer angrie with vs O Lorde neither remember our iniquities Beholde looke vpon vs we all are thy people c. Let there also an Antithesis be considered in this place Mans comforte cannot in great and vnfayned sorrowes refreshe or ioy our mindes as it is written in the 5. of Ose Hee coulde not helpe you nor case you of your paine But the gospel sheweth effectuall remedyes which truely heale the sorrowes of our heartes as the same Prophet saiih Cap. 6. Because he hath smitten vs and he shall heale vs Hee hath wounded vs and he shall binde vs vp againe Let vs therefore acknowledge our infirmitie and let vs craue of God for Christes sake to haue our sores healed Verse 3. And my soule is sore troubled but thou O Lord howe long THis repetition of the complainte sheweth after a sorte the greatnes of his sorow and submission But although the force of these affectes can not be described in wordes yet notwithstanding this seemeth to be the meaning of the third verse seinge thou oh true and liuinge God art faithfull and sufferest no man to be tempted beyond theire strength graunt that without longer delaye I may feele thy presence with me thy helpe also mitigation and delyuerance from alll euils Bis dat qui cito dat He geueth twise that giueth quickly Therefore least I faint in such infirmitie and be vanquished of the cruell enimy come thou to me with speede come strengthen me thus weakened and that with speede For it is euident that many haue bene broken and brused with continuance of calamities Here are applyed those sentences in the psalmes which with the counsellers at lawe we may call peremptory citacio nes Lorde make hast to helpe me c. Verse 4. Turne the oh Lord and delyuer my Soule saue me for thy mercy sake AN other reason is borowed from the cause impulsiue which is the mercy of God promised for christs sake as if he said I bringe not vnto thee deserts of mine but confession of my faulte and as a peticioner I flée for succour vnto thy mercy neyther doubte I but according to the rule of thy promise thou wilt receyue me For so is it saide in the 2. cap. of Ioel. Be ye turned vnto the Lorde your God because he is gracious and mercifull and mitigating punishment And in Nahum 1. The Lord is gratious and a stronge holde in time of trouble and knoweth those that trust in him But because touching this matter many things are spoken in an other place I now doe passe on to the other verses Verse 5. Because in death no man remembreth thee and in hell who will geue thankes vnto thee THe third reason is brought from the cause finall as if he said therfore delyuer me to the end I may be a setter forwarde and a witnesse of thy doctrine and that I may spread thy worthy praise For in asmuch as they which are brought vnto nothing can not worship God it may be easily vnderstode that life is needfull yea and such a lyfe wherein are not euer during sorowes which may hinder the worshippinge of God So in an other Psalme he saith The deade shall not praise thee oh Lorde nor all they which goe downe into the neathermost pitte And in euery place by readinge the propheticalldoctrine we meetewith like prayers which do craue delyuerance for the glory of God Verse 6. I haue laboured with groning all the night longe haue I washed my bed and watered my couch with teares Verse 7. My courage fainteth for heauines and is sore chaunged while they all trouble me DAuid here with most choyse wordes and most graue sentences both Retoricallye enlargeth and adorneth the former motion of conuersion which most vsually is called contrition or Mortification For he againe feeleth in himselfe three signes of true and not fained sorowe namely vnspeakable syghes plentie of teares and saintnes of courage in the face As saith the Poet. Expletur lacrimis egeriturue dolor For it is true that with syghes and teares the sorowes of mennes hartes are eased Also that is manifest true the like chaunge or resolution and faintnes of courage is the companyon of ingent heauines so as all lyuely vigor beinge consumed the skinne scarce cleaueth to the bones Pausanias mencioneth in Phocaice that at Delphos there was an image of Hyppocrates like vnto a pined or consumed body wherein the flesh being dryed vp and consumed the lyneamentes of the benes being so couered or skinned with a very thinne skinne did euidently appeare through the same Very neare vnto the similitude of this image aproche those persons which wrastle with tryall of obiection and thinke them selues to be forsaken of God and damned Let this suffice to haue put you in minde of this verse For no affections specially more vehement for the greatnes may be discribed in the wordes Like as the example of Timanthus which Plinius recyteth in his 35. boke and 10. cap. Timanthus was euen a man of very much wisdome For his history of Iphigenia is greatly commended of Orators who standing before the aulter readie to perishe when she had painted all of sorowfull gesture but specially her father in lawe and so had full finished all show of sadnes then did she vncouer her fathers face which worthely she could not manifest Verse 8. Departe from me all ye that worke wickednes because the Lord hath heard
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
in the glorie of his Father Verse 6. Thou hast ordeined him aboue the woâ—kes of thy handes all thinges hast thou laide vnder his feete A Notable Expolition or pullishing of the meaning of Christes glorie proponinge both doctrine and consolation For it teacheth that Christ is the kinge of Kinges and Lord of Lordes Judge ouer quicke and dead vanquysher of sinne and death and the Rostorer of righteousnes and life And the restriction or Limitation added by Paule vnto this vniuersall poynte is well knowen as he saith 1. Cor. 15. Hee hath made all thinges subiect vnder his feete And where he saith he hath made all thinges subiect vnder his féete no doubt besides him who hath made all thinges obedyent vnto him Moreouer he comforteth vs and byddeth vs by faith to craue and looke for helpe of Christ who not onely wit but also can helpe those that flée vnto him for as much as he hath all thinges in his power Whether therefore feares within vs or fright without vexe vs let vs alwayes depende of this Lord and let vs repose all our hope of saluation in him which hope truely shall not disapoynté them that so trust in him Verse 7. All Sheepe and Oxen yea the beastes of the field Birdes of the aire and Fish of the Sea which walk in the pathes of the Sea THat which a litle before hee spake vniuersally now doth he amplifie by partes For euen as in Adams fal we lost the Lord ouer all liuing Creatures So in Christ we receiue our lost inheritance for we are partakers of all the benefites of Christ This place also teacheth that good giftes corporall are to be craued by vs of Christ in as much as all thinges are in his power Finally he confirmeth christian liberty in vse of meates For as Paule 1. Cor. 10. out of that saying in 24. psalme The Earth is the Lordes and the fulnes thereof learnedly groundeth this sentence viz. Whatsoeuer is solde in the Shambles that eate yee questioning nothing for Conscience sake So we may apply the same consequence out of these verses There is mentioned a certaine Historie worthy of memorye in Lib 1. of the histories Tripartite and 10. Cap. Of Spiridion a Bishoppe of Cyprus vnto whom when a Guest came vpon a fasting day and that accustomed prouision of meate could not such a day be vpon a sodayne made he commaunded the fleshmeate which he had in his house dressed to be set vpon the table The Guest seeing this sayde I will not this day eate any of this meate for I am a Christian Then sayde Spiridion And euen for this cause it is meete that thou eate because thou art a Christian For euery Creature of God is good and not to be reiected which with thankesgeuing is receyued The Gueste yealded to his purpose and gaue God thankes considering vpon the libertie geuen vs from our Lorde Jesus Christ by meanes whereof we are not onely freed from the Lawes or Limittes of these meates but much more from other farre greeuous bondes and fastened the Law vnto his persecution because he would not condemne vs. Verse 8. O Lorde which art our Lord how marueilous is thy name ouer all the earth THis last verse is a repetition of the first putting vs in minde that the proper worshipping of God in his Church is Confession of our sinnes Thankesgeuingâ— of his benefites and the preaching of the gospell wherein the glorye of God and of his Son our Lorde Jesus Christ is aduaunced and the life euerlasting illuminated in many persons ⧠The ix Psalme Exaltabo te Domine c. THE TITLE A Great obscuritie or darcknesse is there in the Titles of the Psalmes Wherefore if we cannot in all places touch the truth let vs yet be content with that which abhorreth not from the trueth I knowe that certaine Interpreters applie the worde Almuth vnto that phrase which they commonlie call Bassium as in my Grammer explication is set downe of the fifte Psalme But because it is the most bolde and constant way as the Grecians say I will enter here the beaten way and I will vnderstande Almuth Laben to bee signified of the Church which is a beautifull and florishing youth and yet in secrete maner That is not in vtter apparance to the eies of the vngodlie who iudge this Congregation to be a companie of olde wiues telling tales at their distaffe THE ARGVMENT THe state or condition of this psalme is to shew foorth the vniuersall woorkes of God persecution and deliuerance of his Church and preseruation of the bodie thereof yea although in some parte she be cruellie dealte with and also either the Conuersion or els the Subuersion of the enemies of the gospell All wise men maruell why the Church is in this life subiecte vnto so great miseries and they doe reason what maner of counsels or determinations those are which God vseth in gouerning his church Againe whether the Church shall amiddes the ruines of kingdomes haue any being or no. Concerning these secrete and marueylous matters doth this nienth psalme admonish vs and teacheth the principall lightes of the Church how to suffer great calamities by the assured prouidence of God and that this Church which publisheth the worde of true doctrine shall not altogether be oppressed at any time albeit euerie member thereof be exercised with diuers calamities Finallie it sheweth that the cruelties of the vngodly which now and then rage against the church are by notable examples punished Like as Pharao the Cananites Iewes and Aethnickes whose crueltie was great Let vs also thankfully with Dauid celebrate or solemnize this euerlasting conseruation of Gods Church and let vs fixe in our minds the wordes of his promise viz. Let them all trust in thee which know thy name because thou forsakest not them which seeke for thee Verse 1. I Will geue thankes vnto thee O Lord with my whole heart I will declare all thy wonderous workes Verse 2 I will be glad and reioyce in thee I will singe vnto thy name O most High TO geue thankes with all the hearte sayth D. Luther is neither to boast of your selfe in prosperitie neyther yet grutch against God in aduersitie but in both states to thanke God with like true and not famed praise Which thing to doe how harde and diffyculte it is experience sufficiently sheweth For albeit in prosperitie commonly the wordes of thankesgeuing be vsual with vs yet in aduersitie seldome times are such speeches heard of vs. The Lord hath geuen the Lord hath taken away blessed be the name of the Lorde But how feruent Dauides minde is here in such geuing of thankes the circumstance of the wordes declareth euidently and not obscurely I will geue thankes sayth he I will declare I will be glad I will reioyce I will singe Q. D. Hereby not only the minde and tongue doe worship God but also the other members doe shewe a token of thankefulnes And although the workes of God cannot
medicine to be layd vnto the most grieuous diseases namely the instauration or restoring of the Ministery which shall accuse and condemne lewde opinions and shall shew the safe Hauen and refuge vnto perplexed consciences But what doth this maner of phrase signifie Insufflabit ei I doubt not but by the worde breathing or blowing may beâ—signifyed the efficacie of the Ministerie For as the winds haue greate force in blowing vp trees by the rootes So the Ministerie mightely destroyeth the workes of the deuill and of Antichrist and pluckes them vp by the rootes out of the mindes of the godly ones And ceries me thinkes Paule in 2. Thest 2. hath respect vnto this place when he saith And then shall Antichrist be reuealed whom the Lord Iesus shal slea with the breath of his mouth c. As if he sayde The renuing of the Gospell in the latter age shall not be a sound heard in vayne but it shal be so effectuall that it shal destroy idolatries and the abhominations of Antechrist in many mens heartes and gather an euerlasting Heritage vnto the sonne of God But because I haue eftsoones elswhere spoken to thys effecte I am now more briefe here and doe procéede vnto the verse following Verse 6. The wordes of God are pure like the siluer tryed in the earthen Vessell and purified seuen times THis verse may be vnderstode after a twofolde manner First in deede in the respecte of God and afterwardes in respecte of our selues For it is manifest plaine that amongest all the Godly ones Gods promyses and threatninges are ratifyed and most assured Moreoner the thing if selfe sheweth that the light of faith encreaseth in the exercises of repentance in feares in persecution and in Consolations Neither is it an obscure comparison taken of the nature of siluer For as when leade by the Fire melting vanisheth quite away and the siluer remayneth and the more often it is melted so much more pure it is so in temptation or tryal mans traditions fall away neyther can they comforte the minde at all But faith which climeth vnto the worde of God is the vanquisher of all feares and doubtes and as the Pummise stone being cut with harde Hatchettes doth from the Iron take his bitternes and value Verse 7. Thou shalt preserue them O Lord and shalt keepe vs safe from this Generation for euer HEre is a moste sweete promise which witnesseth that the Church of God shall remaine not onely amongst the ruines of kingdomes but euen if the world should vtterly come to an ende Let vs therefore comforte our selues with this consolation and in this hope let vs maintaine and propagate the scriptures and doctrine geuen vs from God Verse 8. The vngodlie walke euerie where when euen so vile they are exalted amongest the sonnes of men THis last verse amplyfieth the promise with an Antithesis or contrarietie For where God preserueth not the Ministerie nor eftsoones refourmeth the Doctrine there doe infinite errors créepe in by stealth As when the Ethnickes had lost the doctrine touching true worshipping of God they afterwardes deuised monstruous opinions without end The same thinge happeneth vnto Heretickes Mahometistes and Papistes which goe about to take away mens sinnes by Masses require help of dead persons c. So in all the whole race of mankind there would vninersall darke mistes appeare were it not but God now and then dryueth away some part of them by preseruing and restoring the ministery of the Gospell whereby God is effectuall worker and calleth and sanctifyeth men vnto eternall saluation The xiij Psalme Vsquequo Domine in aeternum THE ARGVMENT THere is in the Churche a twofolde kinde of temptation or triall as Paule saith Within feares without strife The externall temptations oppugne mens bodies and worldlie habilities As when the godlie ones are berefte of the benefites which pertaine vnto this life are cast into prison are driuen into exilement and suffer punishement These temptations or rather exercises of faith though they be not slender yet when wee feele an inwarde ioie in our heart by reason of the presence and fauour of God we are then the lesse vexed with those externe sorrovves For the ioifulnes of the heart ouer commeth that fearefulnes In that it persvvadeth vs that it is acceptable vnto God and beholdeth eternall life and doubteth not but that she shall passe vnto the presence of God and to the felowshippe of Christ and all the holie ones Herehence crieth Paule I desire to be dissolued and to bee with Christ 1. Phil. 1. And Steuen reioyced when hee saw Iesus standing at the right hand of God Act. 8. But there are either temptations or trials inwarde and spirituall wherin is perceiued the wrath of God against sinne and our heartes conceaue most heauie cogitations as if vve vvere forsaken of God and cast avvaie from him Vnto the bitternes of this sorow no punishment nor yet anie vexations be they neuer so horrible may be compared For how much the force or strength of mind is greater then of bodie so much more grieuous are felt the passions of the minde then of the bodie As therefore the eleuenth psalme describeth the outward persecutions of the Church to witte banishmentes and punishmentes So in this psalme doth Dauid expres horrible feares of the minde wrastling with triall of abiection For although we are then wonte to be stedfast strong what time the Spirit triumpheth ouer the Flesh Yet notwithstanding when incredulitie assaulteth oure heartes we straightway waxe fainte and scarcelie do we reteine one sparke of Faith which Paule calleth An vnspeakeable sythinge of the holie Ghost Neither in deede are feares onelie or amazednes of minde here described but also consolations of the minde which vvrastleth at full by reason of the waues and stormes of temptations and solemniseth the victorie of faith against desperation And therefore are these things put in writinge that by the example of the vniuersall Church vve might be comforted so ofte as oure minde is drenched or vvhelmed into like temptations For like as Dauid Iob Ezechias and other holie ones by meanes of their great plunges of calamities savve and enioyed the Porte of quietnes and tranquilitie So no doubte euen vve shal by gods helpe be conquerours ouer Sathan Death and Hell as Saint Paule saith Thankes be to God which hath geeuen vs victorye through our Lord Iesus Christ 1. Cor. 15. Verse 1. HOw long O Lord wilt thou forget me for euer How long wilt thou hide thy face from me Verse 2. How longe shall I looke for help in my soule How long shall mine enemie reioyce ouer me THe Complainte so oftentimes repeated sheweth the bitternesse of his sorrow and the difficultie of his conflicte And as the order of man is in thréefold maner The first towardes God the second towards himselfe and the third towardes others eyther frendes or enemies so he descrybeth thrée most fierte conflictes In the first of which thrée he sorroweth that he is
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
the day of tribulation and I will delyuer thee and thou shalt glorifie me So Christ being by all meanes tryed like as we are tryed sinne alwayes I except called vpon his father and rendered thankes to him for that he heard his prayer as in this place he saith I will magnifie the Lord which hath prouided for me And as we learne many thinges in time of calamities So Christ being taught euen in his passion learned to beare with our infirmities as in the 4. cap. to the Hebrewes is written Verse 8 I haue set the Lord in my sight for euer because he is on my right hand that I shall not faile Verse 9 For this cause is my hart glad and my tongue hath reioyced yea and moreouer my flesh shall rest in hope HE recyteth two good giftes where into lookinge he comforteth and confirmeth him selfe The one is the will of God The other is hope of a newe glorie in his resurrection The sonne of God knewe that he was made a sacrifice by the singular and vnspeakable prouidence of God and that this his sacrifice was the randsome for all mankinde After this he looked for or hoped after a resurrection and tryumphe ouer sinne death and hell and with this hope did he mitigate his distressed state But let vs remember this example that we also in calamities may performe obedience and learne partly with acknowledgment of Gods will and partly with hope of delyuerance to lenifie and mitigate the greatnes of our sorowes Verse 10 Because thou wilt not leaue my soule in hell neither wilt thou suffer the holie one to see corruption NOtably saith S. Augustine Maior est huius scripturae authoritas quam totius humani ingenij capacitas That is Greater is the authoritie of this scripture then the captiuitie of all the wisdome of men For here men do inquire of the article how Christ discended vnto hell what that discending may be First some men vnderstande that before his death his discending vnto hell was signified in that agony of his death wherein Christ felt the horrible taste of Gods wrath against our sinnes Some againe vnderstands the same his death and buriall to be his discending into hell But let vs simply beleue that Christ in deede raised the fathers from death to life as Peter saith He preached vnto the soules which were in miserie This maner of visitinge the fathers after Peters saying do I vnderstand to be his discending into hell neither will I curiously dispute vpon the matters but let the modest and godly persons consider certaine secrete misteries of the death and resurrrection of Christ which the fathers that were raised from death to life hoped after to be signifyed in Peters saying which are more playner recyted in any place Let the reader séeke for a larger exposicion of this litle verse in the commentarie of D. Martin Luther where he expoundeth the 42. cap. of Genesis Verse 11 Thou hast made knowne the wayes of life vnto me filling my countenance with gladnes there is pleasure at thy right hand for euer THe last verse by notable limites distinguisheth this short and fraile life from that which is onely to be called a life in deede For what is this life but a continual Consumption and passage vnto death as in the verse of Manilius it is saide Nascentes morimus finisque ab origine pendet That is New borne into this world we dye our death from first day of life drawes nye Moreouer in this life God alwayes nere vnto one good happe distributeth two euill neyther is there any delectation or gladnes of our minde so perfecte or sounde but it is corrupted or sowred with some bitter sorrow But that life whereunto after a while we shalbe raysed vp and reuiued shall be the true and not fayling life but most plentiful of ioy and gladnes which we shal receiue by the sight and presence of God and his euerlasting ioy wherof in déed that the eternal father would together with his Sonne and holy Ghost make vs partakers let vs al with our whole hearts continually pray Amen The xvij Psalme Exaudime Domine iustitiam c. THE ARGVMENT SO often as we thinke in our minds vpon filthy opinions which with horrible boldnes Heretikes and Fanaticall teachers in all ages haue spread abroad touching God it cannot be but we must with all our hearts abhor the same make our prayers that the Sonne of God would with his light gouerne our mindes and with his holie spirite illuminate and confirme in vs true acknowledgemente of God And truelie me seemeth no doubt it is but that Dauid recyting these wordes of praiet Directe thou my goinges that my footesteppes faile not gathered in his minde the furies of all ages which the deuill hath dispersed in mankinde because hee seeketh all meanes he can to blaspheme God and sith he is one that reioyceth in mischiefe is delighted with the horrible miserie of men after he hath forciblie destroyed them whom he hath plucked away from God and snared in his errors Let vs therefore thinking of these furies continuallie recite this psalme and with feruent prayers let vs beseech God that for his Sonnes sake he would with his holie spirite illuminate in our mindes the Doctrine manifested from him and also true Inuocation or prayer Neither that he woulde suffer vs to goe astray from him but that for his glorie sake he would gouern vs so as we may truelie acknowledge and cal vpon him which that he may effectually worke in vs with my whole heart I beseeche him Amen Verse 1. HEare O Lorde my righteousnes geue eare vnto my petition With thine eares receiue my prayer proceeding not from deceitfull lippes LIke as the Shippe with prosperous winde is spedely carryed in her course so our prayer is more profounde and is better heard when the minde is feruent with some desire as in the verse it is saide Dole tantum sponte disertus eris That is Onlie sorrowfull if thou be thou art distressed willinglie Nec Lachrimis tantum expletur sed etiam verbis egeritur dolor Neither with teares is sorrow expleate But also with words becomes more great Wherefore seeing Dauid thrice repeateth one and the same prayer it is cleere what ardent motions the most sacred breast of the Prophet did feele For not a more sharper sorrow is felte in the mindes of the godly ones then that which is conceyued by the corruptions of doctrine which doe blaspheme God and bringe plague and destruction vnto the Church And before in the eyght psalme I saide there is a two folde maner of righteousnes the one of the person the other of the cause He therefore in this place craueth not that his righteousnes but that the righteousnes of his cause might be heard as if he sayde For thy names sake euen for thine owne names sake doe thou this that blasphemers may be confounded This argument doth hée vse in many Psalmes For we must pray
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
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
integrity of my hands in the sight of his eyes THe perfecte pullishing of the next verse before is in these 4. verses declaring what righteousnes hee will foreshew For hee saith that Saule hated him for this cause and therefore was he beset with the practises of his enemies because with a simple faith he obayed God calling him For the worde Via or way most commonlye signifyeth a vocation Therefore is there in this place a necessary and most profitable admonition set downe First that we should not follow our owne imaginations or deuises But in all maner of our delyueraunce from dangers we should consider the commaundement and calling of God Secondly because if we heare the commaundemente and calling of God and that our will obserueth his will and studyeth to perfourme obedyence vnto God then are we not idle nor contemptuous Thirdly let vs require help of him euen for this cause for that wee endure the labours enioyned vs of God which are pertayning vnto his glorie This admonition reprehendeth both those vices that is our idlenesse and the confidence in our selues and commaundeth vs that our diligence be set forward and that therewith in true faith and hope we should craue and looke for protection helpe and good successe from God in all our affairs Verse 26 With the holie thou shalt be holie and with the Innocent person thou shalt be innocent Verse 27 With the chosen thou shalt be chosen and with the froward thou shalt be froward HEre is the reason of Dauids deliuerance because in God there is wisdom discerning both right and wrong And agayne a will in him desiring that which is right and forbidding the contrarie also with an vnfained indignation both repelling and destroying the same But whereas it is here obiected God seeing he is iust and good can not be peruerted that may easely be refuted for such a one God is as we are not in déede touching essence but touching effecte and applicacion For as he rewardeth the godly with good thinges and with his strong hand preserueth them in daungers So the disobedient and contumacious in haynous offences and such as contemne his worde doth he hale perforce vnto punishment by wonderful meanes But God preserued Dauid here according to that saying The Lorde knoweth howe to take his holie ones out of trouble And contrary wise he destroyed Saule in his last battle with tragicall calamities Let vs learne therefore to feare God whose hande is stronge for eyther effecte both to delyuer and also to distroy Verse 28 Because thou shalt saue the people which are brought lowe and thou shalt destroy the eyes of the proude Verse 29 Because thou lightest my candle O Lorde my God lighten thou my darknes HEtherto hath Dauid spoken of his defence from God against Saule Now doth he commemorate his glorious victories whereby the pride and insoleny of the nacions neare vnto him was tamed and subdued Reade the historie in the 2. lib. and 8. cap. of the kinges concerning the Syrians Moabites Ammonites Palestines and Amalachites whome he conquered Verse 30 Because in thee shall I burst thorowe a huge hoste of enemies and through my God I shall leape ouer a wall Verse 31 From the vndefiled way the wordes of the Lord are tryed with fire he is the defender of all them that put theire trust in him Verse 32 For who is God besides the Lord or who is stronge but onlie our God Verse 33 God hath girdid me with power and hath made my way vndefiled Verse 34 Who hath made my feete swifte as the feete of harts and setting me vp on hie Verse 35 Who teacheth my handes tofeight and mine armes that I may breake euen a bowe of steele THese sixe verses which folowe require no longe exposition But are easelie to be vnderstoode by a comparison betwene the heathen or ethnickes warâ—â—oures and souldioures of Dauid Mightie and profitable pesonages to theire countrie were Fabius and Scipio but howe much more excellent had they bene if in those theire so greate exploytes they had called vpon God and beléeued that he had bene theire present protector and guyde in so great battels Also if they had exployed their victories to sette forth the doctrine of God of prayer vnto God and of eternall life By right therefore do we extoll Dauid as farre incomparable aboue these warriers whe well knewe that he was by Gods inspiration armed with his valiencie and in those his warres called vpon God and fought his battels for defence of true religion Verse 36 And thou hast geuen me a sheelde of my saluation and thy right hand comforteth me and with thy meeknes doest magnifie me Verse 37 Thou hast enlarged my goinges vnder me and my foote steppes are not weakened Verse 38 I will persecute mine enimies and I will ouertake them And I will not returne till I shall destroye theÌ„ Verse 39 I will bruise them that they shall not be able to stand they shall falle vnder my feete Verse 40 Aad thou hast foregirded me with strength vnto battle and thou hast ouerthrowne them that rise against me vnder me Verse 41 And thou hast made mine enimies to turne theire backes vnto me and hast scatered them that hate me Verse 42 They cryed and there was none to saue them euen to the Lord but he heard them not Verse 43 And I will beate them to peeces like the dust before the face of the winde as the claye in the streetes will I distroy them SAule being slaine and Dauid nowe hauing peace with the nacions adiacent there arose a domesticall fire kindled by his sonne Absolon whereby Dauid him selfe and almost his whole kingdome were in greate â—eoperdie For that saying of Pindarus is most true Facile est ciuitatem mouere etiam deterrimis sed iterum in sua sede eam collocare difficile est nisi deus adsit principibus gubernator It is an easie thing to moue discorde in a citie euen amonge the worst persons but to setle the same againe in her former quyet it is a harde thing except God as cheefe ruler be present with princes Therefore Dauid boasteth not as Timotheus the Son of Conon did who in a certaine speach vauntingly saide This haue I donne and not fortune But he ascribeth vnto God the restoring of his kingdome into her pristine peace and tranquilitie Verse 44 Thou shalt delyuer me from the gainesayinge of the people thou shalt set me in authoritie ouer nations a people whome I haue not knowne shall serue me Verse 45 With attentiuÌ„e eare shall they obey me straunge Children haue dissembled with me Verse 46 Straunge children are worne away and they haue trembled in theire aduersities LIke as Paule oftentimes repeateth a complainte of false brethren which openly can flatter but secretly if at any time occasion serue them can power out theire poyson So Dauid here applyeth the like complainte touching his factious Citizens such as were Seba and many others But he foresheweth that
enterchange of their proper names must also be obserued in the other Verses Most truely sayde it is that the Gospell refresheth and comforteth our soules But Philosophie is onely a meditation of death But the Lawe is the power of sinne That is sinne were not so cruell were it not armed with the Law For by the Law sin is made sinne mightely Seeing therefore remedies for our sorrowes can neither be requyred of Philosophy nor yet of y e Law we must confesse that the only doctrine of the gospel doth effectually heale the wounds of the sore as in the 6. cap. of Esay Christ saith The spirite of the Lord is vpon me therefore hath he anoynted me that I may heale the broken or contrite harte c. For as it is also said Of them which being readie to dye of the Apoplepy are saued and as it were brought out of the iawes of death when as they hold the iuyce of wormwood vnto theire nosestrilles So these most sweete consolations So god loued the world c. Iohn 3. And againe Come vnto me all ye that laboure c. with many mo such like are the vanquishers of death and of desperations Dauid when he liued in exile by his sonne Absolon was driuen out of his kingdome felte this effecte of the Gospell working in himselfe and with remembrance of his owne sinnes was not a litle tormented The same felte also the conuerted théefe Finally no doubt euen all the godlyones fynde by experience that they can enioy no comforte in any place but in the Gospell which is the ministerie of the Spirite and of life Verse 9. The testimonie of the Lord is faithfull geuing wisdome vnto the simple THe thirde Epithet or name of the Gospell agréeth with y t saying of Christ Sanctifie them in thy trueth thy word is the truth Iohn 17. That is the only doctrine delyuered by the Sonne of God by the Prophetes and Apostles is the trueth touching God Besides this the doctrine of all sectes touching God are deuilish furies they do not publish God nor sanctifie mens mindes This saying therefore descerns the Church from all other sectes and condemneth all straunge opinions touching God which are contrarie to the gospell The fourth Epithet may be vnderstoode in the sentences of Christ and of S. Paule considered of vs. For so Christ in the 11. of Matt. saith I thanke thee O Father of heauen and of earth that thou hast hidden these thinges frō the wise and hast reuealed them vnto the simple ones And againe S. Paule 1. cor 1. Not many wise men after the fleshe c. But the folishe things of this world hath God chosen c. But they are the simple ones which haue no vaine ostentation or trust in theire owne wisdome and righteousnes but acknowledge theire owne infirmitie and theire corruptions and carefully séeke to put remedies vnto the woundes of theire conscience In such persons is the voyce of the gospell effectuall leauing in them the pearcing perswasions of that wisdome and righteousnes which pleaseth God but others swelling or puffed vp with pride or loue of theire owne righteousnes wisdome remayne in extreme erroures and blindnes yea and in the ignorance of greatest matters Verse 10 The precepts of the Lorde are righteous reioycing the hart the commaundement of the Lord is pure geuing light to the eyes THe fift Epithet is referred vnto the equallitie of the gospell because it accuseth all men without respecte of persons and againe promiseth and bringeth the grace or fauour of God vnto all them that flee vnto the Mediator For both phrases of the effecte of the gospell are vniuersalll viz. The preaching of repentance And the promis of grace But of this sentence els where it is ofte spoken The sixt Epithet agréeth with the second requires no longe exposicion because the godly knowe that The kingdome of God is not meate and drinke but peace and ioye in the holy ghost Rom. 14. The seuenth is opposed against corrupt doctrine of true inuocation for no nation nor sectes forsaking this worde delyuered by the sonne of God the prophetes and Apostles hath pure doctrine of god and inuocacion of the true God The eight let it be vnderstoode by an Antithesis The whole nature of men is blinde because she carrieth about her darknes namely doubtfulnes of God carnall securitie distrust false inuocation of the minde doubting and fleeinge from god and other innumerable motions straying away from the lawe of God But this blindnes doth not the world vnderstand No he is in loue with him selfe and extolleth himselfe by reasone of his small shadowe of externall discipline But the church being by the worde of the gospell admonished of sinne acknowledgeth and bewaileth her mishaps and craueth of god new light righteousnes and lyfe Verse 11 The feare of the Lorde is pure abyding for euer The iudgments of the Lord are true and righteous altogether THere riseth in deede by the lawe a feare but not sincere that is a seruile feare without faith which fléeth from God and doth not attribut prayse vnto god when man is iustly punished but by the gospel ryseth a sunne-like feare ioyned with faith which amonge sorowes reuyueth and camforteth the minde and draweth nere vnto God yea beséecheth and receaueth of him remission of sinne This faith maketh a notable difference betwene a seruile and a sunnelike feare Verse 12 More to be desired are then gold and farre aboue pearle or precious stone and more sweeter then hony or the hony combe VNgodly persons séeke after riches and pleasures and yet notwithstanding in great aboundance of riches and pleasures are they pore and wreched because these good thinges at length forsake them As when Pompey was ouercome no pleasures did asswage his sorrowe But Dauid being driuen into exilement and destitute of all humane helpes retaineth this firme consolation He knewe that he had his sinnes forgeuen he knewe that he had a mercifull god and he rested in god he knewe he should not vtterly perish This consolation taken out of gods word is more excellent then golde and sweeter then any hony I will adde here for declaration of the Antithesis the versicles of Solon For what so he said touching vertue this more truely may be applyed vnto the worde of God Multi improbi sunt diuites Et boni exiguas opes habent Sed nos non mutabimus cum ipsis Virtutis possessionemque sola firma est Nam opes subinde mutant Dominum Many euill men of welth haue store And good men they are very poore But we with them no charnge will make Of vertues possest nor them forsake Which vertue alone kydes firme with men For riches theire Lord chaunge now and then Verse 13 Yea thy seruant is admonished by them in keeping them there is greate rewarde MAnifolde profit is there in gods worde For it not onely teacheth but also admonisheth it ruleth helpeth vs with counsell it gouerneth the
laboures of our vocation and sanctifieth vs vnto life euerlasting But the effectes are largly expounded in the 119. psalm and are easely vnderstoode of the godly which knowe the exercises of faith and inuocation Verse 14 Who can comprise his faultes Clense me from all secrete sinnes THe last part of this Psalme is a prayer wherein there is a plaine petition for remission of sinnes He saith not as hypocrits do who hath sinnes or trespasses but he asketh what man is he which considereth the burden of sinnes sticking in the nature of man But this verse is rightly opposed against the counterfet ceremony of Monckes touching scrupulous numbering vp of sinnes which is neither commaunded by god neither is possible to do but leadeth godly mindes into doubtfulnes and enfeebleth theire faith Verse 15 And from presumptuous sinnes keepe thy seruant that they haue no power ouer me so shall I be vndefiled and shalbe clensed from the greatest sinne MOst rightly out of this place is borowed the difference of sinne raigning not raigning Sinne not raigning is the originall euill and motion stryuinge with the lawe of God which mans will notwithstanding resisteth being helped of the holy ghost that we should not obey that wicked motion against all conscieÌ„ce and this will by faith craueth and beleueth that this infirmitie is forgeuen vs for the Sonne of Gods sake making intercession for vs. Vnto this degrée and steppe pertaine negligences and ignorances not wilfully performed Sin raigning in the fall after conuersion is the breaking of Gods lawe against conscience which taking place the person is made guiltie of eteruall punishment except againe in conuersation forgeuenes be had And in this degrée or step we comprehend sinnes of wilfull negligence that is wilfull negligence in duetie and wilfull ignorance Verse 16 And the wordes of my mouth shalbe suche that they shall please thee and the meditation of my hart is in thy sight oh Lord my helper and my redeemer THe holy ghost is not in vaine called the spirite of grace and of prayer For as he beareth witnesse with our spirite that we are the children of god so doth he stirre vp and prouoke our hartes vnto prayer So Dauid when he had asked of God forgeuenes of his sinnes made humble pentions that god woulde receyue his prayer confession and thankesgeuing as a reasonable seruing of god séeing ther is nothing els which we are able to render vnto God for his greate benefites The XX. Psalme Exaudiat te Dominus c. THE ARGVMENT PRayers of the church are most worthie of diligent consideration not onlie because they aske thinges necessarie and wholsome of god but also because they instruct vs of great matters So this Psalme sithe it prayeth for the Prince or cheefe magistrate teacheth the reader as touching politique order verie profitably For first it plucketh out of mens mindes an vniust imagination which discerneth not betwene gouernement and spoiles like as that Pyrate saide to Alexander Why is it more lawfull for thee to spoyle vpon the land then for me vpon the seat For seeing the scripture so often commandeth prayers to be made for the magistrate that gouernment may remaine vnharmed and be established needfull it is that thing bee good and acceptable vnto god and not anie sinne because we must not pray that sinnes should be established But of this praying there are precepts extant in the 24. of Ieremy Pray ye for the kingdome of Babilon because in the peace thereof you may also haue peace He biddes them praye for the empire which at that time was the harboure or succour of the church And in 1. Tim. 2. Is deliuered a precept full of erudition I exhort you that prayers and thankes geuinges be made for all men For kinges all which are in authoritie vnder them that we may lyue a quiet and peacable life in all godlynes and honestie Hereupon it is cleare what difference there is betwene ruling and robbing For rulinges or gouernements are the ordinance of god and these must we obey for gods cause who is the author of this ordenance But robbings or spoilings are the destructions of gods ordinance and the furies of the deuill wherewith God is horriblie angrie Secondlie this psalme teacheth that gouernments are not preserued by fortune or by the counsels of men onlie but by god who is not onelie so the author of politique order that he alloweth of lawful gouernments but also by this meanes Because like as both by his prouidence he ordeyned the course and mouinges of the starres and also by his power preserueth the same So also politique order is the worke of God and howe much soeuer of this ordinaunce abideth in the confused state of humaine nature is by God truelie and effectuallie preserued For the deuill woulde altogether destroie honest societie but that God represseth his furies and did protecte parte of mankinde And that God is the preseruer of this ordniance the punishments of seditious and rebellious persons do not onlie shewe but also that same burden of affaires and daungers which mans wisdome without God is not able to endure Most truelie therefore is it saide of Plato lib. 4. de legibus whereasnot God but some mortall man beareth rule there is none escape from mischiefes and miseries Finallie he reprehendeth the pride of mans minde which imagineth that greate matters and profitable thinges are gouerned by our wisdome and vertue Like as Timotheus the sonne of Conon saide of a matter happelie exploieted This did I and not fortune And Aiax in Sophocles saide Dasterds and sâ—uggards had need of Gods helpe but he euen without God was able to ouercome Let this therefore be in vs perswaded and let vs altogether holde it approued that mans alone diligence is not sufficient for the weightie charge of gouernement as in the historie sette downe by Herodotus lib. 7. Xerxes rightlie saide That the kingdome of Persia increased vnder the gouernement of God and the kinges themselues redily folowing him For a weightie and hard matter it is the gouernement of a common welth neither can it be ruled by the alone diligence of man the which thing these heauenlie sayinges do teache Ieremy 10. I knowe O Lorde that mans way is not his neither is it in man to direct his owne footesteppes Againe Psalme 127. Except the Lord do keepe the Citie he watcheth in vayne that keepeth the same Which thinges sith they so be let vs feruentlie beseech of God that God woulde gouerne the counsels and successe of godly Princes or Magistrates which geue succour vnto the Church and vnto learning and which also are the obseruers of the workes of God as of the Law of righteousnesse and of peace The disposition of the partes of the Psalme THere are three partes of this Psalme The first is a feruent prayer for prosperitie of the Counsels and successe in gouernments which are the succoures of the Church The second part is a Thanksgeuing for preseruation and
prayer The Lord fulfill all thy petitions to teach that God helping vs we shall haue both a ioyfull beginning and also a prosperous ending Verse 6 Now know I that the Lord hath preserued his anoynted The Lord heare him from his holy heauen his right handsaueth mightelie HE addeth vnto the prayer a thanks geuing which springeth of the good purpose of faith beleuinge that God hath care ouer vs and that we are helped by God But here the doctrine of Papistes concerninge doubting must we mightely reprehend which with a malignant vizour striueth against faith and plungeth men eyther into a contempt of God or els into desperation For who would not of right maruell that Papistes beleuing that God affirmeth any thing touching effects by past and to come should themselues doubte of his benefites which in this present lyfe he geueth vnto men I beleue ther is no man in the popish congregation lyuing which would doubt that all things are made of nothing and of the raysing of the deade to lyfe which shall folow after this lyfe What then should let them that they lesse embrace by the same beleefe the article of remission of sinnes and therein be setled in conscience séeinge the same God is the Author of all the articles of the faith and requyreth no lesse glory of trueth to be geuen him touching remission of sinnes which for his sonnes sake is graunted then he requireth touching other matters proponed to be beleued It is manifest plaine therefore that papistes lyue in great erroure and in the ignorance of chéefest matters But we will stand against this distrust doubting and with most firme beleefe perswade our selues that we are fréely receyued and heard of God for his sonnes sake the Mediator if so be that we repent vs of our sinne and by faith flée vnto the throne of grace But these things are in an other place with mo wordes expounded Verse 7 Some in Charyotes and others in horses do trust but we will thinke vpon the name of the Lord our God Verse 8 They are cast downe and fallen to the earth but we are risen and are exalted NOw followeth the third part of the Psalme which is a most graue reprehension of confidence in mās helpe or defence as if he saide What are chariotes and horses if they be compared vnto Gods power Nothing surely But as the vile dongue compared vnto y e bright sunne and as one drop of water compared vnto the main Sea Who so is wise therefore had rather trust in the Lord then trust that he can by mans power ouercome For If God be on our side who can be against vs Examples doe notably verify this saying In 2. Paralipp 13. King Abia before he went to battell against Ieroboam sayde In our hoast is God present as our Captaine and his priestes which sound out their trumpets and crie out against you And behold when they cryed God fearfullye amased Jeroboam and all Israel which stoode in armes against Abia and Iuda and the children of Israel fiedde vnto Juda and God gaue them into their handes Abia then smote them so did his people with a great stroke and there dyed wounded among the Israelites fiue hundred thousand of strong men And the Children of Israel at that time were discouraged and the children of Juda were most mightely comforted because they did put their trust in the Lord the God of their Fathers Also in y e 2. Paralipom 14. King Asa being readye to fight with mightie armies of Ethiopians called vpon the Lord saying O Lord there is with thee no difference whether thou helpest in few or in many Helpe vs O Lord our god For we trusting in thee and in thy name doe goe against this multitude O Lord thou art our God let not man preuaile against thee Therefore the Lord brought a feare vpon the Ethiopians in the presence of Asa and of Juda and they fled away that there was not one left aliue because when the Lord smote them and his hoast fought against them they were altogether confounded Again in 2. Paral. 16. The Prophet Hananias reprehending the vngodly confidence which king Asa reposed in the king of Siria saide Because thou hast trusted in the king of Siria and not in the Lord thy God therefore hath the hoast of the king of Siria escaped out of thy handes Were not the Ethiopians and Libians farre moe in number with their chariotes and horsemen and excéeding multitude whom when thou beléeuedst in the Lord he deliuered into thy handes For the eyes of the Lord behold all the whole earth and geue strength vnto them which with a true heart beleue in him Therfore thou hast done foolishly and euen for this cause only at this present doe these warres arise against thee In the 2. Paral. 32. Ezechias the king made this Oration vnto the people when as Sennacherib was besieging of Hierusalem Stande to it manfullie and bee of good courage feare not nor be not dismaide at the king of the Assyrians nor all his multitude of men which is with him for with vs are many moe then with him For with hym is tyere an arme of flesh but with vs is the Lord our God and he fighteth for vs c. These examples and others which are innumerable doe greatly set foorth the Antithesis of confidence in God and of trusting in the help of man Verse 9 O Lord saue the Queene and hear vs when soeuer we shall call vpon thee PRayer is not so oftentimes repeated in vaine because the deuil holdeth continuall warre with the Church and bendeth and practiseth all the indeuoure of his kingdome to the destruction of the Church Wherefore we must continually fight against this enemy with prayer which confoundeth and enfeebleth his power Amen The xxj Psalme Domine in virtute tua c. THE ARGVMENT IAm not ignorant that certaine Diuines of excellent wittes and exquisite learning haue interpreted this psalme as concerning the politike magistrate and applie it vnto that purpose that it may be a thankesgeuing for victorie against the enemies which the former psalme required of God But although I take not so much vpō me as to find fault with their purpose yet I am moued with the weightines of the words to be perswaded that this psalme must be vnderstood concerning Christ the eternall King and Prieste and of the tragicall punishments due to the Iewish people For first is an often mention made of the eternitie which agreeth more vnto the kingdome of Christ then vnto transitorie states of regiment Secondlie the phrase of blessing so often times repeated without doubt pointeth the finger vnto the promis which was delyuered to Abraham In thy seede shall al nations be blessed Last of al there is such an extreame rigour in threatning of punishmentes that I suppose the same can not be cōstrued concerning other nation then of the people of the Iewes This ground of our purpose thus framed let vs
hoste partly in eruptions partly with plague and famin the town was raced to the ground and the Captaine slew himselfe and they which were lefte were slaine This was the ende of the most cruell Tyrant which made his vaunts that he was the Starre whereof the prophecy speaketh There shal arise a Star out of Iacob Afterwardes Iulianus in hafred of the Christian name graunted vnto the Jewes againe to builde theyre Citie and Temple The worke was begun a greate masse of money was gathered but with a Whirle wind an Earthquake and with balles of wilde fire the buylding was hindered and a great multitude of men was ouerthrowen with stones and rubbish shaken from the buildinges Also Theodoretus in his 3. boke and 20. â—â—ap declareth That in all places there was imprinted vpon the garmentes of the people figures of the crosse in wonderfull maner The Jewes then being with these signes from heauen terrified lefte of their worke begun because God had determined that the gouernment of the Jewes should not againe be restored For he will haue the example of his wrath to be discerned of all nations because he punisheth the contempte of his Sonne with horrible punishmentes Hee will also haue the Law of Moyses to lie in scilence least opinion touching ceremonies be confirmed that men are made iust by the Law or with ceremonies And least any man doubt of the historicall faith in Theodoretus I will set downe moreouer the words of Ammanus Marcellinus who in his 21. booke saith concerning Iulianus in this maner What time busying him selfe with the laboursome toyle of his workes to set foorth the memorie of his gouernment he in times past purposed to buyld vp with immoderate charges a sumptuous and stately Temple at Hierusalem which after many and deadly broyles in time of Vaspasians siege afterwardes was fiercely defaced by Titus And he enioyned Alipius of Antioch who sometime had charge of gouernment in Brittayne to the expedition of these affaires When as then Alippius couragiouslye plyed this busines and as Ruler of the Prouince helped Iulian beholde terrible balles of fire with often thumps bursting foorth neare vnto the foundations made the place inaccessible new and then burninge vp the verye workemen And by this meanes the element or fire more forceably repulsing them their enterpryse ceased These doth Marcellinus verifie who vnder Iulianus payde the wages to the workemen and bare offyce endowed with chiefe martiall dignities But we considering vpon the inestimable wrath of God against the contempt of his Sonne and of the word by him published let vs take heede least that with desire of oppressing the true doctrine or of obscuring the same with false imaginations of men either els by contempt of the same Sonne and his worde and libertie of our sinnes we procure vnto vs like calamities Verse 13. Bee thou O Lord therfore exalted in thy strength Wee will sing and magnifie thy power for euer Amen A Conclusion gratulatorie of this Psalme Rule thou and raigne still and inlarge the Limites of thy kingdomes yea though thine enemies burst themselues For vnto thee is all power geuen in heauen and in earth To preserue those that beleeue in thee and also to confound and destroy thine and their enemies Amen ⧠Horum xxj Psalmorum Explicationis Translationisue FINIS Page 67 for steâ—â—tâ— straight 64 for Eatius Ectius eadem for Piggliras Pighius 8 for nonscire conscire 89 for rue rule 97 for Varoncayrbe Varro may be 138 for mecum metum 173 the words truthbe added 〈◊〉 〈◊〉 196. for sheweth Priestes â—â—ew the Priâ—â—â—es 191 for coniungem coniugem 1â—8 for throâ—â— horne 209. for helpeth which reade helpeth them which eadem for alegatory alegarically 212 for meates meats 247 for stréetes of Poloâ—onesus reade straightes of c. 223. ver 12 are 〈◊〉 are they then 247 for motion nation Allegory of the Deitie in Trimâ—â— One God and one Church True worshipping of God Concorde of Christ and his Church Gene. 1. 1. Iohn 1. The Ten stringed Harpe of the true church of God The iarringe Harpe of the Iewish Synagogue Iudaee Cytheram respice vt musicum melos sonifue c. Malignanâ— Church Antichrist and his whelpes Enemies intent hath euil euent Psal 121. vers 4. Luke 22. True Prayer â—ictorious Reuel â— 1. Sam. â— Exod. 20. Gal. 1. 1. Cor. 15. Philip. 2. Psal 26. vers 6. vers 9. Ioh. 17. Iohn 6. Hebr. 1. Hebr. 13. Ioh. 1. 3. Esai 42. Mat. 4. Cap. 35. Iohn 17. Mat. 11 John 3. Math. 16. Psal 32 Virgil. Rom. 10 Iohn 1. 1. Tim. 6. Heb. 1. et 1â— Act. cap. 4. 2. Reg. 12. 2. Cor. 7. Rom. 10. 2 Cor. 7. Mat. 7. Rom. 4. â— 32. Ephes 4. Gen. 7. Gen. 19. Exod. 14. 15. Num. 21. Num. 14. 26. Seneca Psal 88. ver 11. 12. Ionas 1. 2 â— Cor. 15. 1. Tim. 1. Hypoteposis Gen. 19. Exod. 14. 15. Iob. 1. 3 An. 1534. Psalme 116 verse 15. Gen. 7. 1534. Mat. 4. Exod. 17. Hierem. 10. Gen. â— 1. Pet. 5. 3.