the burnt offerings and oblations then shall they offer young bullocks vpon thine altare In conclusion is added a common praier for the church as if hee had sayed Be fauourable O Lord vnto thy church that she may be deliuered from corrupt doctrine and from offences and that true doctrine touching forgiuenes of sinnes may be made knowen and true worshippings be performed For God will haue vs in our prayer to be moued with care for the whole church and for others also like as it is written Psal 122. verse 6. O pray for the peace of Hierusalem c. PSAL. LII Quid gloriaris in malicia To him that excelleth A Psalme of Dauid to giue instruction when Doeg the Edomite came and showed Saul and said to him Dauid is come to the house of Ahimelech 1. Sam. 22. 9. THE ARGVMENT THe reading of this psalme is not obscure vnto them which both knowe the historie of Dauid and doe diligently consider the dangers of these dayes Doeg the conspirator as 1 Sam. 21. and 22. declareth When he was most subtilly aquainted with all harmefull slights tolde Saul that Dauid then banished was receiued into succour by Aâ—imilech the priest And afterwards when the residue of the Kings ministers fled and feared the most sorowful slaughter of the priests househould He this same Doeg cruelly raged against holy men no otherwise then a Lion which in much slaughter lyeth as conqueror preying vppon euery beast his iawes al embrewed with blood driuing away hunger neuer rests raging hither and thither casting down bulles threatens the seely calues slow of foote but wearie of tooth And as Seneca saith in Thyeste Quis Colchus haec quis câ—dis incertae Scythae commisit aut quae Caspium tangens mare Gens iuris expers ausâ— In english thus What Colchian or what wandring Scythian did euer committe these things or what lawlesse nation bordering the Caspian sea durst euer atempt the like enterprise For I may well with tragicall wordes describe such beastly cruelty So at this day many godly church men are for matrimony only cruelly martired when as neuer any barbarous nation hath slaughtered men for the like cause First of all then in this psalme he doth exaggerate and amplisie the wicked enterprise of Doeg and such like â—ycophants which stirre vp and inflame the displeasures of kings against honest and godly persons Next of all he denounceth most greeuous punishments vnto sophisters Sycophants which sharpen their tong and frame their writings against that congregation which keepeth the true doctrine Last of al he setteth downe a consolation for the church very necessarie namely that the whole body of the church cannot be vtterly ouerthrowen with cruel counsels and mischeuous enterprises of the enemyes although by gods assured prouidence she be persecuted in some part of her For wheras Dauid in this psalme verse 8 thus speaketh of himselfe As for me I am like a greene oliue tree in the house of God that is aplyed in the 92. psalme 11 12 and 13. verse vnto the whole church and euery member therof The righteous shall florish like a palme tree and shall spreade abrode like a cedar in Libanus They that be planted in the house of the Lord shall flourish in the courts of our God They shall also bring forth more fruite in their age and shall be fat and well liking With this most sweete consolation let vs also then comfort our selues The state of our church schools which by gods bene fits or blessing is now ordeined semeth to vs not long so to be setled by the light of the gospell restored But yet it shall remaine and continue yea though the whole world and all the deuills set themselues against it Like as Christ in an other place saith Math. 16. 18. The gates of hel shall not preuaile againg the church Psal LII And exposition thereof Verse 1 Why boastest thou thy selfe O tirant thou that canst doe mischiefe Verse 2 Whereas the goodnes of God indureth yet daily Verse 3 Thy tâ—ungue imagineth wickednes and with lies thou cuttest like a sharpe rasour Verse 4 Thou hast loued vnrighteousnes more then goodnes and to talke of lies more then righteousnes Verse 5 Thou hast loued to speake all words that may doe hurte O thou false tongue Like as Abimâ—lech that godly and holy man was foully abused by Doeg in this slaunder that hee should consult together with Dauid about seditious enterprises and practize all meanes to the destruction of Saul So the Prophets Apostles and their scholers are always ouercharged with these two most heinous crimes namely blasphemous heresie and mouing sedition The consideration whereof more grieuously vexeth modest persons then all the cruell punishments wherewith the bodyes are tormented But as they spared not for all their indangered estate by slaunders moued against them to set forth and aduaunce the true and necessarie doctrine of God So let not vs for the like euil occasion or cauelings cast away from vs our confession And although we shall want humane helpes to support our cause yet notwithstanding let vs craue and looke for defence from God the euerlasting father of our Lord Jesus Christ who hath made himselfe knowen by publishing so many promises For as Isayas most sweetely saith cap. 54. verse 10. The mercy of God endureth for euer The hilles shal be moued and the litle hilles shall tremble for feare but my mercie shall not depart from mee neither shal the couenant of my peace fall away saith the Lord that hath compassion ouer thee Verse 6 Therefore shall God destroie thee for euer He shall take thee and pull thee out of thy dwelling and roote thee out of the land of the liuing Verse 7 The righteous also shall see this and feare and shall laugh him to scorne Verse 8 Lo this is the man that tooke not God for his strength But trusted vnto the multitude of his riches and strengthened himselfe in his wickednesse Of this most sorowfull threatning here is set downe an example in Iudas Iohn 13. 27. who horribly condemned himselfe and wrought his owne death that with great sorrow he burst asunder in the middest But seeing Iudas representeth the heretikes of all ages also reuoulters from the gospel and treacherous conspirators which with a crafty outward shew estrange the minds of princes from the gospel or being estranged doe confirme them and stirre vp mightily hatreds in them thereby considering Iudas his punishment let al men feare gods indignation and eschue the causes of so horrible a punishment Arrius was destroyed with his guts but sâ—ing out of his belly as Iudas had Iulianus the apostata had his chiefest person in office ended his life with the very excrements of his body comming out at his mouth and innumerable others had the like end Neither lack there examples of our age For many vngodly preachers haue beene in their very sermons sodenly destroied let vs therfore feare the iudgement of God and the
be destroyed by the furies of tyrants and heretikes Let vs therefore put great difference betweene the word of God and the word of creatures For he spake and it was done he commaunded and it stoode fast verse 9. Also this place as I saide admonisheth vs touching difference betweene philosophicall assenting and christian faith For in philosophie assent followeth experience as the â—â—hysitian hauing approoued that ginger doth warme the stomacke afterwardes affirmeth the same But in diuine consolation we must assent or graunt vnto the externall word and then followeth consolation These things must we learne in the true exercises of repentance and inuocation Verse 8 We wait for thy louing kindnes O God in the middes of thy Temple Verse 9 O God according vnto thy name so is thy praise vnto the worldes end thy right hand is full of righteousnes Verse 10 Let the mount Sion reioyce and the daughters of Iuda be glad because of thy iudgements Forsomuch as thy promises are not fabulous vaine but true ratified and effectuall we looke for mercy according to thy promises that is benefites necessary for the body and soule for mercy is oftentime taken for well-doing and that indeede in the middest of thy Temple that is in the societie of the true church without the which there is neither any saluation nor life Unto this acknowledgement doth spirituall worship and ioy appertaine for rightly and learnedly saide Augustine touching the blessed ones Tantum gaudebunt quantum amabunt tantum amabunt quantum cognoscent They shall reioyce so much as they shalloue they shal loue so much as they shall know For euery affect or motion riseth from the knowledge shewing the obiect as it is saide Ignoti nulla cupido Men desire not that they knowe not To this intent or meaning the Psalme saith here O God according vnto thy name that is thy acknowledgement so is thy praise that is the worship following that acknowledgement For ioy vnspeakeable is the companion both of acknowledgement and worshipping of God which he describing saieth Let the mount Sion reioyce and the daughter of Iuda be glad that is the vniuersall church and all the godly ones because of thy iudgements or because thou art Judge For euen as God sharply punisheth his enemies the epicures and blasphemous persons so he exerciseth lenitie or mercy towardes the godly ones and always in his anger thinkes vpon mercy This great mercy of God mitigating punishementes which we haue deserued all mindes and tongues ought to haue in reuerence like as Ieremy saith Lament 3. 22. It is the mercies of the Lord that we are not destroyed Verse 11 Walke about Sion and goe round about her and tell the towers thereof Verse 12 Marke wel her bulwarkes set vp her houses that ye may tel them that come after Verse 13 For this God is our God for euer and euer he shalbe our guide vnto death Plato saieth Magis amandam esse Patriam quam Matrem quia paetria sit diuinum quiddam We must loue our country more than our mother because our countrey is a diuine benefit But our true countrey ought to be the church and this is diuine indeede for it is the temple of God and the congregation of Christes members Wherfore to loue adorne help and preserue this ought euery man to bestow the addition of their dueties Let the teachers teach aright and with good conuersation adorne the doctrine and let them bee studious of publike concord and let them suffer and beare with some inconueniences lest they troble the publike peace of the church let the Magistrates maintaine peace and discipline and shew themselues nursing fathers of the church and of the schooles Let schollers learne the doctrine necessarie touching God and other good effectes needefull for mankind lest the knowledge of God be extinguished amongst men but let the church be preserued and many bee made heires of eternall life and let discipline be kept in vre Finally let euery one pray for those things which concerne the peace of Hierusalem as in the 122. psalme and sixt verse it is saide which thing who shall so do the hoped for haruest shall not disappoint their good expectation for that psalme promiseth much peace to them that loue the church PSAL. XLIX Audite haec omnes Gentes To him that excelleth a Psalme exhortatory committed to the sonnes of Korah THE ARGVMENT THe whole Psalme is an antithesis or contrary description of the Church and vngodly ones agreeing with the history of the rich Glutton and Lazarus full of vlcers as in the sixeteenth of saint Lukes gospel The thing sheweth that the church is in this life subiect vnto persecution and is oppressed with the kingdomes of this world But contrariwise the vngodly ones rule all at their will and carry stately countenances of credit This inequalitie of euents so troubleth many that they deeme the doctrine of the Church to be like a Cypres tree which though shee be thicke in shew yet is voide and barren of fruit But the Psalme opposeth against this obiection an answer most chiefly agreeing thereto which is borrowed of the issue or euent as if he said Exitus acta probat careat successibus opto c. The end approoues thats done before A wisher may want welfare the more Euery man thinketh the deeds are to be marked by their euents I acknowledge that the Church and all the godly ones for many causes are not opressed with a light burthen of calamities and that the vngodly ones doe by Gods sufferance now and then flourish for a time but at the time of death there is a great difference betweene the godly and vngodly ones For as the dead which die in the Lord that is in true acknowledgement and calling vpon him are blessed Apoc. 14. 13. Because they enioy the eternall company of God So the death of the vngodly ones is the passage vnto eternal misery For as touching the godly ones it is said expresly God shall deliuer my soule from the power of hell because hee shal receiue me verse 15. that is he shall not leaue me in death and destruction But contrarywise of the vngodly ones it is saide They shall neuer see light any more verse 19. That is they shall not feele consolation and gladnesse reposed in God but they shall remaine in torments for euer Seeing therefore all things are in this life short and momentany this Psalm calleth vs from the loue of brittle fading things and carieth vs to the consideration of death and of the future indgement wherein the chaffe shalbe separated from the wheate and the wheate cornes shal for certaine be gathered into the barne of euerlasting life but the vaine chaffe shall be burned with neuer quenched fire If we will regard this iudgement let vs with mightie courage suffer discommodities heere momentany because while we looke and turne vs about as they say behold immortality shall strait be heere Psal XLIX And
set downe and let vs vse the like as we may vse it Let others maruaile at Dauids victories wherein he tare in pieces both Lion and Beare and ouerthrew the monstrous fellow Golias before his owne eyes let vs maruaile at and publish abroad the most excellent kinde of victory wherein our domesticall enemies their ambition and desire of reuenge are ouerthrowen and destroyed For in that part of man which is called Furious namely in the heart there are two most trouble some and most cruell affections wrath and ambition and these are easily inflamed in great personages and being inflamed do euery where trouble whole kingdomes and the common society of men therefore to vanquish these plagues is more glory then triumph Let vs also consider in the history of Dauid a testimony of Gods presence in the Church for although Saul bent and practised all the whole indeuour of his kingdome to the destruction of Dauid and that he neuer purposed any thing more earnestly then to destroy Dauid by all meanes that he could not by iudgement nor by good aduisement but by violence and greedy assault yet God tooke this silly morâ—ell if I may so say out of Sauls iawes and suffered not so much as a haire to fall from Dauids head Let vs being confirmed with this testimony beleeue that God is alwayes present in his Church and that the enemies can not be cruell against her but when he himselfe suffereth them Psal LVII And exposition thereof Verse 1 Be mercifull vnto me O God be mercifull vnto me for my soule trusteth in thee and vnder the shadow of thy wings shall be my refuge vntill this tyranny be ouerpast IN reading of the Psalmes let not the foot goe one way and the string sound another way as it is sayd of those which daunce not right measure but let our affections iumpe in one with Dauids harpe Let euery man say therefore with true confidence in his dangers and calamities My soule trusteth in thee and in the shadow of thy wings will I trust vntill this tyranny be ouerpast This application of the Psalmes vnto our selues bringeth more light to the Readers then long or large commentaries shall doe but how hard a matter it is in a true heart to sound these words godly mindes doe by experience finde For two temptations doe alwayes murmure against vs the one of our vnworthinesse the other of particularity but against our vnworthinesse let vs set downe and oppose free promise and against particularity vniuersal promise as elswhere is often sayd Also before in the 17 Psalme is a most excellent metaphor taken from Hennes largely declared at full I will not therefore sing one and the same song so often times Verse 2 I will call vpon the most high God euen vnto the God which shall perfourme the cause that I haue in hand Verse 3 He shall send from heauen saue me from the reproofe of them that would eat me vp Verse 4 God shall send foorth his mercy and trueth He foresheweth with notable words the presence of God in his Church that he may confirme vs with his example and testimony that we should not come fearefully vnto God but trusting in the mercy and truth of God we should crie that is as Christ sayth Math. 7. 7 8. We should aske knocke and seeke for euery one that asketh receiueth and he that seeketh findeth and to him that knocketh it is opened But so often is mention made in the Psalmes of the mercy and trueth of God to the end we may know and acknowledge that we are preserued and defended not by humane helps or safegards nor yet for our owne merits but freely by mercy promised in the Gospel which is not a deuice of mans opinion but an euâ—â—lasting and vnchangeable decree of Gods wisdome and trueth Therefore although we are vnworthy yet must this glory or praise be attributed vnto God that he is mercifull and keepeth promise with most assured faith Wherefore let vs crie out with Daniel 9. vers 17 18. We powre out our prayers before thee not in our righteousnesses but in thy great mercy heare vs for the Lords sake Verse 5 My soule is among Lions and I lie euen among the children of men that are set on fire whose teeth are speares and arrowes and their tongue a sharpe sword Let this description of the Church be diligently looked vpon for the Church alwayes so liueth euen as Daniel sitting among the Lyons Dan. 6 16. The deuils are alwayes intrapping vs. Ungodly persons alwayes giue cruell threatnings vnto the church So doth the prophet I say in his 11. cap. vers 11. compare the church vnto an infant playing vpon the hole of the aspe and to a weined childe playing vpon the cockatriâ—e hole For like as the infant perceiueth not the greatnesse of the danger wherein hee is exercised neither is furnished with any defence against the most hurtfull serpents So the church looketh not so farre into the sleights of the deuill and the world wherewith she is allured neither hath she visible â—ucâ—ours whereunto she may flee for refuge Then resteth this one thing that shee with her whole minde and heart be turned vnto God and from him looke for defence in so great snares of the deuill and in so great multitude of dangers Furthermore seeing no weapon is more hurtfull then the tongue if it be prepared to doe hurt most elegantly doth hee compare slaunders vnto fire arrowes and sharpe swords For indeede slaunders doe not onely hurt those whome they diffame but also foolish light beleeuing hearers in whose heartes and breastes they leaue the stings of suspitions For most truely is it saide of a certaine slaunderer Calumniare audactèr quia semper aliquid haeret Slaunder stil boldly something alway stickes in thee Then what remedies must be administred to the poisonfull bitings of Sycophants the seuenth psalme teacheth vs namely a deniall or modest refutation and prayer For let vs when we are accused of heinous crimes purge our selues modestly Afterwards let vs commend our causes vnto God and let neither our confession nor patience striue the one with the other but let either vertue haue his due place Verse 6 Set vp thy selfe O God aboue the heauens and thy glorie aboue all the earth God is moued with nothing more then with respect of his glorie As in Esay 48. verse 11. For mine owne sake for mine owne sake will I doe it Therefore notably doth Dauid in his praying alleadge this cause Bee thou a defender of thy glorie refute the enemies slaunders which exclame against vs that we are heretiks and Schismaticks and falsly lay in our dish two most heinous crimes Blasphemie and Sedition whereof the one violateth or transegresseth the first the other the second of the commaundements These poisonful reproches blemishing or defacing thy glory thou thy selfe refute and shewe in purpose and euent that the confession of truth pleaseth thee Verse 7 They haue
brighter and brighter vnto the perfect day but the way of the vngodly is as the darkenesse they know not where they fall so in heretikes doe increase darknesse malepartnesse and sâ—ubburnnesse which by no helpe may be healed Therfore S. Paul biddeth vs Titus 3. 16. To shunne an heretike after he hath bene once or twice admonished Which thing sith they so â—e let vs feruently craue of God that hee would not cast vs away amongest those vesselles of wrath such as haue beene and are all heretikes and tyrants vncurable But that he would make vs vesselles of mercy whose course in this life may edifie to Gods glory and tend to the welfare of many men Verse 6 Breake their teeth O God in their mouths smite the iaw bones of the lions O Lord. Hitherto hath the Prophet painted out the image of the vngodly ones which do all they can to oppresse the manifest trueth and the church it selfe Now he sets against this fury a most firme defence namely true praier vnto God whereof Salomon saith Prouerb 18. 10. The name of the Lord is a strong defence c. For like as Christ vanquished the diuel in the wildernesse not with brasen peeces but partly with the word of God and partly with prayer Math. 4. So the speciall weapons of our warrefare are Doctrine and Prayer Let vs therfore craue of God that he himselfe would subdue the practises of the enemies and vouchsafe to helpe vs in our so great infirmitie Verse 7 Let them fall away like water that runneth apace and when they shoot their arrowes let them be rooted out Verse 8 Let them consume away like a snaile and be like the vntimely fruit of a woman and let them not see the Sunne Verse 9 Or euer your pâ—tets bee made hote with thornes so let indignation vexe him euen as a thing that is rawe In other psalmes the vngodly ones and their practises are compared vnto vaine chaffe which is carried or blowen hether and thether with the winde againe vnto rust and vnto grasse growing vpon the house side which before it be plucked vp withereth away Let there be adioyned vnto these most plesant sights of figures fiue similitudes recited in this place whereof in the first hee compareth the practise of his enemies vnto water running away Which though now and then it beare great substances and seemeth to last alwaies yet after a while being heated of the sunne or blowne of the Esterly winde runs away swiftly Secondly he compareth the enemies mischeuous enterprise vnto an arrow or weapon which is broken together with the bowe out of the which it is sent or els misseth quite the mark whereat it is aimed Thirdly hee describeth the image of a snaile comming out of the shell presaging some harme ensewing â—nto him that paseth by but shee within a while being resolued into water leaueth her house without any thing in it Fourthly hee setteth downe a sigure of an vntimely lump or peece of flesh and which is brought forth with daunger of death For as this wretched lumpe swelleth the wombe and yet comes not to full ripenes or fulnes of time So the contentions of the vngodly ones are burst off or euer they haue halfe effect Lastly he compareth the cunning crafts and plesant practises of the enemies vnto young thornes which are quite plucked vp by the trauellers before they come to their ful sharpnes But seeing the Hebrew word Sir signifieth both the thorne and the pot this similitude may euen in this sence be vnderstood likewise Before your pottes feele the thorne hotte or fiery flame the flesh as yet rawe together with the pottes shall be turned vp side downe Now thinke what an Orator the holy ghost is and with what notable words hee teacheth and comforteth vs that wee should not be discoraged nor enfeebled with the first furious outshew of our enemies But let vs in silence and hope looke for preseruation of the bodie yea though by a sure prouidence of God some members are persecuted or torne in peeces Let vs therfore hold fast this consolation and with this hope let vs reuerence the studies of heauenly doctrine For as S. Paul saith 1. Cor. 15. 58. Our labour shall not be vaine in the Lord. but shall bring plentifull and permanent fruits vnto vs and to the church Verse 10 The righteous shal reioyce when he seeth the vengance Hee shall wash his footesteppes in the blood of the vngodly Verse 11 So that a man shall say verely there is a reward for the righteous Doubtles there is a God that Iudgeth the earth These last verses conteine a perspicuous affirmation touching the iudgement of God discerning the godly ones from the vngodly ones This affirmation shall bee more notable if in our mindes wee doe behold the vniuersall iudgement which after a while shall followe wherein the mindes of all the vngodly ones shall be discouered and shall bee cast away damned into eternall torments but the godly ones shall attaine vnto the long desired glorie and deliuerance Then fully and wholly shall the church reioyce beeing deliuered from the guiltie and violence of the deuiles and shall giue God the praise for his iust iudgement yea shal reape and receiue with great ioy the fruits of their labours and sorowes which they haue sustained in this life In meane time let vs remember that the church is for many causes burdened with the crosse and that wee must not depart from God no though deliuerance come not vnto vs by and by But God sometimes also in this life ouertaketh the tyrants with punishment to the end these aparant sights should be testimonies of the iudgement which shall folow this life and that the church might haue some tranquilitie and truces like vnto the Haâ—â—ion dayes PSAL. LIX Eripe me de inimicis meis To him that excelleth destroy not a Dsalme of Dauid on Michtam when Saul sent and they did watch the house to kill him THE ARGVMENT THe application of this Psalme is after two sorts One vnto the historie of Dauid touching which the title speaketh an other vnto the passion of Christ and perpetuall scattering of the Iewish nation For the historie in the 1. lib. Sam. 19. saith that Saul beeing vexed and troubled with the flaming fittes or burning pangs of his furie as one out of his wits and senses sent his messengers to catch and kill Dauid his sonne in lawe and one best deseruing in the gouernment of Israel But Dauid by Gods helpe was deliuered out of those snares Let vs knowe that this historie setting downe an example of Gods protection was written for vs that wee in dangers which for honest and iust causes doe hang ouer our heades may craue and looke for helpe and defence from God who indeede numbreth all the haires of our heade Moreouer seeing the comparison of familiarity is great betweene the head and the speciall members of the bodie let vs reade this Psalme as
of his name and to the publique benefit of his church Seeing then God commaundeth so often times prayer to be made for the Magistrate that the gouernment may remaine firme be fully established and that we must not aske that sinnes should be established needeful it is that politike order bee a good thing acceptable vnto God and not to bee sinne But I now omit this disputation of the institution and approbation of the magistrate Seing all men doe well knowe the good admonition which saint Paul gineth vs in the 13. cap. to the Romans form verse 1. to verse 7. Psal LXI And exposition thereof Verse 1 Heare my crying O God giue eare vnto my prayer Verse 2 From the endes of the earth will I call vnto thee when my heart is in heauinesse LIke as physicians vse to say that a mans appetite or stomacke by tart or sharp sirrups is soonest stirred vp or gotten so the best instructer how to pray is necessity for in time of prosperity our prayer is colde but when all feares and dangers doe appeare imminent we not onely prepare our selues by all meanes to pray and deuote our selues but we also do crie out Although flesh therefore eschew and tremble with feare to feele the crosse yet the spirit reapeth of nothing greater profits then of the crosse and of calamities as the 119. Psalme 5. part and 7. verse saith It is good for me O Lord that I haue bene in trouble that I may learne thy statutes And in this psalme Dauid saith When my heart is in heauinesse I will call vpon thee Verse 3 O set me vp vpon the rocke that is higher then I for thou hast bene my hope and a strong tower for me against the enemy Verse 4 I will dwell in thy tabernacle for euer and my trust shall be vnder the couering of thy wings Verse 5 For thou O Lorde hast heard my desires and hast giuen an heritage to those that feare thy name Seeing nothing is more vncertaine nor any thing more deceiueable then humane helps I saith he doe fully repose all the hope of my safety in thee the true and liuing God for thou both wilt and canst helpe me vnto thee therefore as it were vnto a tower of defence doe I flee for refuge and I doubt not but dwelling in thy tabernacle that is remaining a member of the true church I shall finde obteine defence Of this my carefull confidence there are two arguments in no point failing the one an inheritance which thou hast giuen to them that feare thee that is the possession of the true doctrine which to aduance and defend I chiefly desire the other is because thou hast often times heard my prayers at full Let vs therefore learne out of this place that wee shall neuer perish so long as we shall godlily and innsolably keepe still the excellent inheritance or notable benefit of the gospell giuen from God and hereunto adioyne our godly prayers For like as the shippe which carried Paul as passenger in her escaping a great wrecke and ouerwhelming at length saw her wished hauen so no doubt of it the congregation which receiueth and hâ—loeth fast the true doctrine of God shall yet remaine yea though all the gates of hell grudge thereat and though they send foorth firie flame and thunder flash Verse 6 Thou shalt grant the King a long life that his yeres may endure thorowout all generations Verse 7 He shall dwel before God for euer O prepare thy louing mercy and faithfulnesse that they may preserue him Hitherto hath the godly minde commended his safety vnto God now craues he of God that the gouernment of the common wealth for the churches sake might be happy firme and stable For most true it is that the poet Euripides said Republica male affecta etiam Res diuinae fiunt languidiores The commonwealth once sicke or sore The churches state doth quaile the more First therefore let vs craue of God that he would grant vnto our present gouernours and rulers long time of life and helpe them in gouernment because what shall come hereafter is vncerteine and kingdomes are ofttimes turned into a worse and worse estate Againe that our Gouernour may remaine in the sight of God both priuately and publikÄ—ly for so farre as to his person apperteineth let him liue in the feare of the Lord and in faith and let him call vpon God truely let him set forth notable testimonies of confession and in the rule of his office let him take away idolatry and blasphemies with godly duties let him further and help forwards the aduancement of the true doctrine of God let him be carefull to see youth rightly trained vp and taught in churches and schooles that there may alwayes remaine some holy seede Thirdly that he may be mercifull and true because his throne shall with mercy be established and not with tyranie And Salamon saith A dissembling tongue beseemeth not a king But if any man had rather referre this mercy and truth vnto God in this sence or to this purpose preserue gouerne and defend godly gouernours which are alwayes exercised in great danger and distresse for thy mercy and truthes sake against this I will not disdainfully contend for both these meanings are godly and profitable Verse 8 So wil I alwaies sing praises vnto thy name That I may daily performe my vowes Saint Paul willeth vs not onelie to make prayers but also to giue thankes to God for our magistrate Wherefore here Dauid promiseth vnto God for prosperitie of gouernment Thankesgiuing For so much welfare as in gouernment remaineth that is by God effectually preserued according to the saying Psal 127. ver 2. Except the Lord keepe the citie the watchman waketh but in vaine Now vnto the King euerlasting incorruptible inuisible God onely wise be honor and glory for euer and euer So be it FINIS Matth. 8. 8. 2. Sam. 19. 35. Iohn 2. 7. Iohn 5. 9. Ecclus 33. Iohn 2. 10. * This was a certaine tune or an instrument Three things handled in the title 1 The Author of the Psalme 2 The kind of song 3 The subiect of the matter The argument borrowed of a comparison of Mariage and betweene Christ and his Church Fiue speciall signes of sincere matrimony The first mutuall loue betweene the husband and the wife The second Faith vnited of the one to the other The third Consociation or partaking of weale and woe The fourth Generation or procreation of Issen The fift The Husbands protection or defence of his wife The circumstance of this Psalme is a substantiall mariage betweene Christ and his Church The praise of the Messias or spous Christs royall wisedome and power incomparable Christ an inuincible warrior and what his weapons are Cap. 2. 13. Christ the only Prince of peace Exod. 14. 13. Exod. 17. 6. The churches excellent vocation feeling both crosse and consolation Christs kingdome not like worldly kingdomes
the person of the eternall Father these wordes do teach manifestly Therefore hath thy God annointed thee with oyle of gladnes aboue thy fellowes For the Father annointeth this king with the oyle of gladnesse that is with the holy ghost which saint Iohn in his first epistle and second chapter and twentieth verse calleth Chrisma that is Ointment The Messias â—s Christ that is your anointed king of the church But there is a sweete consolation set foorth in this saying And the King shall haue pleasure in thy beauty The psalme praiseth the beuty of the church which seemeth by reason of the Crosse vnto the iudgement of the worlde to be fowle and filthy but also in very trueth is yet still languishing and beareth about her many blemishes ignorance and viâ—ious affects Although therefore we are indeed weaklings and defiled with much filthinesse yet let vs beleeue that for and through his great mercy we shalbe acceptable vnto this our King and we shall haue our reputed and published beauty that is some vertues acceptable vnto God as true inuocation aduancement of true doctrine and the remaining new begunne obedience Verse 13 And the daughter of Tyre shall bee there with a gift like as the rich also among the people shall make their supplication before thee The daughter of Tyre signifieth the Church gathered of the nations And I haue often said touching what and how great thinges the calling of the Nations admonisheth vs. For first it witnesseth that grace aboundeth aboue sinne For who can either comprehend in thought the greatnes of Gods mercy or expresse the same in words In which mercy persons polluted with manifolde madde worshipping of Images bloody sacrifysing of men filthy Confusion of lustes and finally with other mast horrible mischefes are called vnto the society of the blessed congregations andre made as Paule sayeth 2. Ephes 19. Citizens in the Citie of God and of the common wealth of the heauenly Citizens Secondly The calling of the Nations is a notable testimony that the promise touching the gospell is vniuersall and free For if the promise were a priuiledge for certaine persons it should not be translated vnto the nations which are horribly polluted with wickednes And that this promise consisteth not vppon our worthinesse but is freely promised and bestoweth eternall benefits vppon true beleeuers that doth the calling of the nations most euidently witnesse For what doe the Nations bring vnto God but filthy and horrible confusions of opinions of worshippings and of manners Such Cast-awayes seeing God receiueth and chuseth them out to place them in the fellowship of eternall blessednes may we any thing doubt but rather affirme that the promise of the gospell parteineth freely Lastly this gathering of the Church out of the Nations refuteth the Pharisaicall opinions touching righteousnes of the lawe For if men were righteous by the lawe the Nations could not without the lawe be made Citizens and members of the people of God Seeing then the nations without the lawe of enemies are made frends and of strangers are made the most beloued Church of God it is a thing very cleare that by faith onely that is by acknowledgement and confidence in the Mediator all the elect ones are saued Verse 14 The Kings daughter is all glorious within her cloathing is of wrought golde Verse 15 Shee shall be brought vnto the King in raiment of needle worke the Virgins that be her fellows shall beare her company and shall be brought vnto thee Verse 16 With ioy gladnes shal they be brought and shall enter into the Kings pallace Albeit the Prophets describing the kingdome of Christ do vse figures taken from the glorious estate of Kinges Courtes yet notwithstanding bycause wee doe knowe that the Church by Gods assured prouidence is in this life subiect vnto the Crosse let vs vnderstand these descriptions not as touching the externall pompe but concerning the inward glorie whereof there are seauen degrees The first is the possession of Gods word and the acknowledgement of the true God as in Psal 147. and in Deuter. 4. Psa 50. 15. Psa 55. 18. The Second is true calling vppon God and his Deuine hearing vs as in Deuter. 4. The Third is his perpetuall preseruation of the body of this Church though shee bee persecuted in some of her members as in Math. 16. Psal 129. The Fourth conteineth Gods onely Deliuerances as the preseruation of Noah in the Deluge Gene. 8. 16. Exod. 12. 2. Luke 9. 56. The fifth conteineth prophecies proper to the Church and miracles accomplished in the prophecies as in Micah 3. 8 and. 2 Kings 5. 8. 2. Peter 1. 19. 1. Pet. 1. 10 1 Cor. 12. 10. 1. Cor. 14. 3 The Sixth is the ornament of many vertues in the suffering members as in Stephen Actes 7. 58 others as in Heb. 11. 36 37 38 39. Laurence Eutrop lib. 9. The Seauenth and last is the inheritance of life euerlasting as in Iohn 17. 3. Tit. 3. 7. Galath 3. 18. 22. 1. Pet. 1. 4. Touching these 7 degrees of glorie which the true Church hath I haue spoken more largely in a certaine oration made by mee at Iena on the 28 day of May in the yeare of Christ 1562. Verse 17. In steade of thy fathers thou shalt haue children whom thou mayest make Princes in all landes Notably saith Plato in lib. 6. de legibus as touching marriage Let this consolation be proposed in marriage that man and wife ought to be carefull for the perpetuity or continuation of humane nature that they leauing behinde them their childrens children may euermore haue some worshippers of God left to succeede them Parents ought to beget and bring vp children which may deliuer a direct order of life as it were a Lampe of light vnto their posterity so as there may alwayes be some worshipping God according to his lawe These hath he spoken touching matrimony for the man and the wife holily and religiously For therefore giueth the sonne of God his worde and holy spirit vnto the Church that he may regenerate many vnto life euerlasting and that there might alwayes be some euen in this life truly calling vpon God and worshipping him For he not onely wonderfully reioyceth and delighteth in the saintes or holy ones which are in heauen but euen in these which are vppon earth as the 16. Psalme witnesseth verse 3. Al my delight is vpon the Saintes that are in earth c. And he calleth Saintes the kings and princes of the earth not in that they gouerne by politike order but when they vanquish the snares of the Deuill the threatnings and inticements of the world and the wandring lustes of our nature and doe gather vnto God an eternall Church Verse 18. I wil remember thy name from one generation vnto an other Therefore shall the people giue thankes vnto thee world without end The last verse preacheth most sweetely as touching the stability of the Church which shall remaine euer among the
in the whole booke of Psalmes For first of all it conteineth most ample doctrine which neither the eloquence of angell nor of man can conceiue touching sinne touching grace touching the gift by grace difference of worshipings cr touching the Crosse After that it disposeth and chargeth great matters in most excellent order For seeing the first and cheefest promise is the promise of grace and life euerlasting to be giuen freely for the Mediators sake who will denie this prayer is wisely ordeined wherein before all things he craueth forgiuenesse of sinne reconcilation and life euerlasting And because without acknowledgment and confession of sinne forgiuenesse or absolution of sinne cannot be receiued according to that saying of I. Ioh. I. 9. If wee confesse our sinnes God is faithfull and iust that he will forgiue vs our sinnes and clense vs from all our i niquity he franckly and openly confesseth his sinnes and pointeth his finger vnto the ground of mischiefe namely originall sinne But as Saint Paul ioyneth together grace and the Giftes of grace so Dauid vn'o the petition the remission of sinnes next adioineth a petition of sanctification which is wrought by the holy ghost the gouernour of the minde will and heart finally because it is an vsuall manner in crauing any thing to grant thankfulnes for the same hee promiseth that he will giue some recompences which doth make for the glorie of God and welfare of the church And vnto his couenaunt wisely he ioineth betweene both the place and difference of sacrifices whereof some are figuratiue and others are morall and the doctrine touching the crosse These secret and greatest matters he so adorneth with lights of wordes and sentences that therein nothing wanteth touching most profound eloquence Seeing therefore this Psalme aboundeth not onely with store of most excellent matters but is also notably disposed and adorned no doubt there is but it may and ought to be learned euery word thereof and daily repeated when we doe pray And let him knowe that he hath profited much whom this right golden psalme shall greatly delight Psal LI. And exposition thereof Verse 1 Haue mercy vppon me O God after thy great goodnes according vnto the multitude of thy mercies doe away mine offences Verse 2 Wash me throwly from my wickednes and clense me from mine sinne IN the two and thirtieth Psalme before he hath recited a definition of beatitude or cheefe felicity in these wordes Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man vnto whom the Lord imputeth no sinne verse 1. 2. For nothing is more wishfull in true sorowes rising from the wrath of God against sinnes then reconciliation with God This benefit therefore with most feruent prayers and with all his heart craneth he of God saying verse 1. Haue mercy vppon me O God according to thy mercy as if he said I confesse vnto thee that I haue sinned horribly as a most wretched sinner and I am sory with all my heart that I haue offended thee forgiue mee my sinnes and couer my filthines and for thy sonnes sake our Lord Jesus Christ whom thou wouldest haue to be a sacrifice mediator and intercessor for vs doe not thou impute vnto mee my manifold disobedience For so oft as in the Psalme mention is made of the mercie of God wee must straight way cousider of the promises touching grace and of the mediator for whose sake the promise is ratified Also let there be a difference in thy sight betwene the lawe and the gospell 〈…〉 lawe truely hath large and great promises yet consisting vppon condition of full obedience But the promises of the gospell is vniuersall and free offering forgiuenes of sinnes for the mediator the sonne of God his sake our Lord Jesus Christ God and man not for our owne worthines nor for our owne vertues nor for our owne works or merits This promise ought to be imbraced by fayth because it is the euerlasting and immutable commaundement of God that in our conuersion that is in our vnfained sorowes and feares wee should beleeue we are receiued for his sonnes sake according to that saying I liue saith the Lord I wil not the death of a sinner but that he would repent and liue But to the end this true fayth may bee rightly vnderstood it is nedefull we alwayes haue in our sight that admonition of Barnerd wherein he saieth Thou must and oughtest to beleue that thy sinnes are forgiuen thee The deuill knoweth that sinnes are forgiuen some men and many men as Saule and Iudas beleeue that sinnes are forgiuen others Wherefore let this necessarie admonition be fast fixed in our mindes Beleeue that thine owne sinnes are forgiuen thee Touching this fayth speaketh Paul where he teacheth that the promise is to be receiued by fayth They receiue not the promise which beleeue that the same is offered vnto others and not to themselues like as in the epistles of Saint Iohn it is written He that beleueth not the Sonne accuseth him oflying When therefore thou recitest this article of the creed I beleeue in the forgiuenes of sinnes vnderstand thou that sinnes are not forgiuen others but thee also Touching this fayth it is said Being iustified by fayth we haue peace Rom. 5. 1. Neither must we seeke for other consolation but we must settle our selues satisfied with this fayth in God for the mediator sake But seeing the doctrine touching iustification is in another place fully handled I am nowe more breefe and I exhort the Reader that hee should diligently consider the weightinesse of the words Hee sayth not in vaine nor rashly According to the multitude of thy mercy doe away mine offences But this necessarie consolation of the immense mercy of god doth he set before the greatnes and multitude of our sinnes And this forme of words agreeth with the most sweete saying of Paul Rom. 5. 15. Grace euer aboundeth aboue sinne that is how great so euer our sinnes be yet is it assured that the sonne of God is mightier Therfore let vs not vnto other offences adde desperation but let vs beleeue that grace is more aboundant then sinne and that the sonne of God is more mighty then all the kingdome of the deuill Like as in the first promise it is said Gen. 3. 15. The seede of the woman shall bâ—use the Serpents head Also let vs consider what sweete resemblences of forgiuenes of sinnes are set downe in the words Doe away and Wash Saint Paul in 2. Coloss describing the benefits of Christ vseth the same metaphore Christ saith hee hath cancelled the hand-writing which was written against vs which was contrarie to vs he euen tooke it out of the way and fastned it to the crosse verse 14. He alludeth this saying vnto trophees or pillers which were woont to be set vp wherein things done were written for memoriall For he saith vpon the crosse as it were vpon a piller the hand writing was hung vp that is the
spirite which may rule and gouerne vs in al our life and actions and in all our counselles and dangers and a spirit which may bring to passe that we may willingly obey God that we may boldely confesse the word of God and that with a mighty courage we may be able to indure afflictions for the glory of God These are the effects of the holyghost in the reconciled ones or in them which receiue forgiuenes of sinnes Seeing therefore without this grace there is nothing auaileable in any man as the church godlily singeth Absque Dei numine nihil est in homine c. Let vs craue from God this gouernour of our mind wil and heart which giueth witnes vnto our spirit that wee are the sonnes of God and cryeth vnto God with vnspeakeable sighings for vs and finally is a pledge and token of our inheritance vnto the last most ioyfull day of our redemtion Verse 13 Then shal I teach thy wayes vnto the wicked and sinners shalbe conuerted vnto thee Verse 14 Deliuer mee from bloodguiltines O God thou that art the God of my health and my tongue shall sing of thy righteousnes Verse 15 Thou shalt open my lippes O God and my mouth shall shew thy praise I saide in the Argument that the latter parte of this psalme is a promise of rendering a due recompence whervnto we are naturally bound but seeing we are not able to giue any sufficient recompence vnto God for his benefites most great besides the propagation and confession of the gospel he promiseth that he wil performe these duties most holily whereby both the glorie of God is made more excellent and many men are called backe from error and Idolatry vnto the true acknowledgement of God and prayer vnto him These worships let vs also performe that there may be discerned a difference betweene the true church of God and other nations For other nations may haue many other vertues as there was a great glory of righteousnes chastitie and modestie in Aristides and Scipio yet the true calling vpon God and aduancement of his doctrine were wanting in them But the church alone both vnderstandeth and performeth worshippings touching which I haue spoken before Now as the rules of asking any thing and of thankesgiuing are for the most part ioyned together so in the Psalmes these motions are mixed whereof some craue from God for the Mediators sake necessary benefits others giue thanks to God or the Mediator for benefits receiued In this place also let there be added vnto the verse Eucharisticall or that which concerneth thankesgiuing two petitions one touching mitigation of punishments the other touching help in aduancing the doctrine and touching confession I acknowledge saith he that I am iustly punished and that I haue deserued more grieuous punishements But deliuerme from bloodguiltinesse O God that is O God deliuer me from guiltines or punishment of murder which is an vniuersall destruction and mitigateth thy wrath for thy Mediators sake that I may be a witnesse and an aduancer of thy doctrine Touching this mitigation of punishments the Prophets most sweetely preach as Psa 77. 9. He will not shut vp his louing kindnesse in displeasure And as Ioel 2. 13. The Lord is gratious and merciful slowe to anger and of great kindnes and repenteth him of the euil And he maketh his prayer as if he thus said I beseech thee O God to helpe mee in a matter hard and difficult namely in teaching and confessing thy true doctrine for mans weake nature is either ouercome with inticements or quailed with threatnings or with flatteries of friends is so enfeebled that with vniust silence shee may dissemble her true opinion Thou therefore open my lippes thou helpe my weakenesse that I be not a hireling sheepheard which in the time of peace doeth teach meanely but when as the wolfe commeth either runneth away or holdeth his tongue Verse 16 Because thou desirest no sacrifice else would I giue it thee but thou delightest not in burnt offerings He frameth in order vnto Thankesgiuing a common place touching degrees of sacrifices and morall sacrifices or morall obedience doth hee preferre before ceremonies For the vsuall distinction of sacrifice is knowne which is deliuered in the predicament of the deede and in theologicall places The only sacrifice is Ilasticon propitiatorie that is the whole obedience of Christ The sacrifices of al other the godly ones are Thanksgiuings and these are either figuratiue or morall But although they seeme to bee called coÌ„ntraries Thou delightest not in burnt offerings Againe Then shall they offer yong bullockes vpon thine altare yet notwithstanding there is an easie coniunction or affinitie betweene them The first saying condemneth the perswasion touching the deede done as they now vse to say Afterward he affirmeth that ceremonies do please God wheÌ„ they are rightly vsed that is when repentance the feare of God faith which acknowledge the Mediator and know that we are for his sake receiued do come hereunto also But he noteth ceremonies thus because they are testimonies of promises and are signes of confession and doe inuite others thereunto Verse 17 The sacrifice of God is a troubled spirit a contrite heart O God shalt thou not despise A notable doctrine and consolation is set downe in this verse for first it teacheth that calamities are not alwayes signes of any mans reiection but exercises wholesome for the godly ones and obedience which is performed in calamities he calleth expresly sacrifices that is a worshiping or worke wherewith God is honoured After that it comforteth vs lest wee should thinke our selues to be forsaken of God by reason of calamities but that God rather promiseth helpe and mitigation yea deliuerance of and from our miseries So in the 57. cap. and 15. verse of Esay it is said I dwell with him that is of a contrite and humble spirit to reuiue the spirit of the humble and to giue life to them that are of a contrite heart And in the last chapter of Isay v. 2. To him will I looke euen to him that is poore and of a contrite spirit and trembâ—eth at my words With this consolation Bernard being brought low by a greeuous and deadly sicknes comforted himselfe thus saying Vapulem sane quatenus miseriaris afflicto qui non inuenis in me bonum remuneres tempus meum perdidi quia perdite vixi pro quo quid agam non habeo nisi quod cor contritum humiliatum non despicies I may well be beaten truely so farre forth as thou hast mercy vppon the afflicted person who findest not any good at all in mee which thou mayest rewarde I haue lost my time because I haue liued gracelesse for the which what I my doe I haue not in mee but that thou God wilt not despise an humble and contrite heart Verse 18 O be fauourable vnto Sion build thou the walles of Ierusalem Verse 19 Then shalt thou be pleased with the sacrifice of righteousnes with
true opinion of the gospel let vs be content neither let vs suffer our selues to be corrupt with mony or with dissembling good willes of princes or with hope of honors and authoritie that we should stickle on the furie of such as hate the gospel Verse 9 As for me I am like a green oliue tree in the house of God my trust is in the tender mercie of God for euer and euer Verse 10 I wil alwaies giue thanks vnto thee for that thou hast done And I will hope in thy name for thy Saints like it well The description of flourishing Oliues most plesantly painted out of the church in her liuely colours For as the Oliues engrafted vppon the Uine brings forth both Oliues and Grapes and age of the Oliue is longer which they say is able to endure 200 yeares So the true church is both present in this life and afterwards shall be adorned with euerlasting glorie Againe like as the oliue prospereth not neither in the coldest nor in the hotest places So the church escheweth both extreames namely epecuriall contempt of God and superstitions or idolatry or as saint Peter faith 1. Pet. 2. 5. She giueth her diligence to ioyne vertue with her faith and with vertue knowledge Furthermore like as the Oliue is seasoned and refreshed with salt at the roote thereof cast for auoiding corruption of fatnesse So the crosse of afliction reformeth securitie and many lewd motions in men The last verse describeth the end whereunto Thankesgiuing must be referred For with this confession other men must be inuited vnto the acknowledgement and true calling vppon the true God that they may also assuredly beleeue that the godly ones are cared for and heard by God and for that cause doe with all their hearts submit themselues vnto God and worship him But because as touching this ende or purpose most often I haue spoken in the Psalme I am now more breefe and come to the next psalme PSAL. LIII Dixit insipiens in corde suo To him that excelleth on * Mahalath a Psalme of Dauid to giue instruction THE ARGVMENT IT is the best rule of teaching to speake of the same matters the same methods For it may not be that the doctrine can take any roote in our minde except we daily speake our selues and both heare and apply our life thereunto wherefore it is not to bee marueiled that Dauid repeateth in this place the same sermon which he set downe in the 14. Psalme For nothing ought to be so sounding in our eares as the preaching of the lawe accusing the roote and fruit of sinne and calling vs vnto repentance by shewing vs the wrath of God and horrible punishments which in a most iust order doe accompany sinne But that there may be a difference betweene the church and other sects it is nedefull that vnto this sermon there be annexed a promise of the gospel for the Mediators sake vnto whom they that runne for succour are deliuered from sinne death the lawe condemning and from the tirany of the deuil and are receiued and rewarded of God with saluation and life euerlasting wherein being adorned with new light wisdome and righteousnes they shall worship God and enioy his sight for euermore Seeing then this psalme instructeth vs of so great matters it is surely worthy to be learned by vs euery word of it But I wil not speake any thing more of the Argument because most true is that saying of Plautus That which is enough sufficeth Psal LIII And exposition thereof Verse 1 The foolish body hath saide in his heart there is no God Verse 2 Corrupt are they and become abhominable in their wickednes There is none that doth good LIke as the true acknowlegement of God is the well-spring of other vertues as for example of the feare of God faith loue and true prayer c. so ignorance or contempt of God is the roote of all sins which rage in the nature of man for except the true God be acknowledged how can he be called vpon feared or loued The prophet Dauid therefore accuseth the blindenesse of mans heart in that he beareth about him either Epicuriall or Stoicall or Academicall opinions touching God For the mindes of all men without heauenly light either thinke al things by chance haue their ruine without Gods gouernement like as Chorus in Hypolito of Seneca cryeth out Res humanas ordine nullo fortuna regit Spargitque manu munera caeca peâ—ora fouens Fortune deuoide of order rules each thing and blindly serues Rewardes with hand maintaining oft him that the worst deserues Or else they thinke that God is bound vnto second causes and doeth no otherwise than as those causes carrie him away or mooue him either else they doubt whether God will receiue our prayers and are ignorant why hee receiueth them as the barbarous king in Virgil saieth Ante Genitor cum fulmina torques Ne quicquam horremus caecique in nubibus ignes Terrificant animos inania murmura miscent Which is in English thus O Father when thou thunderest forth do not we quake for feare And when the lightnings in the clouds at randon flash each-where Do not they terrifie our mindes in murmuring vainely here But seeing our minde is full of darkenesse and doubtings of God there appeare in our will and heart manifold flames of wandering lustes striuing with God yea vniust loues and vniust hatred By these flames some are stirred vp to confusions of lusts others vnto murders and some others to other mischefs yea the verie deuills leape into the minds of the vngodly ones and moke many to make horrible scattrings in mankinde and infinit spoilings These so great mischifs which the psalme calleth abhominable corruption let vs looke vpon and with vnfained sighes let vs deplore and seeke deliuerance from these euills promised vs in the gospel Verse 3 God looked downe from heauen vppon the children of men to see if there were any that would vnderstand and seeke after God Verse 4 But they are al gone out of the way they are altogether become abhominable there is none that doth good no not one If we were not altogether iron-hearted and more hard then the rocks of the mount Sinay which trembled when God sent forth the preaching of his commaundement we would nâ—t only acknowledge our mischefs but we would also tremble with feare at the sight of them and with thinking vppon the wrath of God For what else are the blasing fires of the whole world the downefalles of kingdomes confusion of religions and domesticall calamities infinit which with great sorow we behold but testimonial admonishments touching sinne and the wrath of God Let vs then confesse our selues to be guilty and to haue deserued great punishments and let vs craue of God both benefits namely forgiuenes of sinnes and mitigations of punishments But I haue before spoken more in the exposition of the 14. psalme against this figure synecdoche or
layed a net for my feet and pressed my soule they haue digged a pit before mee and are fallen into the middest of iâ— themselues Elder age long agoe made a most honest lawe for punishing of a slaunderer for the cause beeing knowen the slaunderer was scurged with the same punishment wherwith the other shoulde haue beene scurged if hee had bene conuinced So they that slandered Daniel were cast amongst the lyons Dan. 6. 24. And they that slaundered Susanna were stoned to death Daniel 13. 62. For not a more iust punishment is there then that murtherers should be manqelled Therefore said Pithagoras viz. Iustum esse quiddam retaliatum a â—ust man was a certeine recompenced thing like for like And as the verse of Rhadamanthus saith Iusta malis haec admisso pro crimine poena est Si quae fecerunt eadem patâ—antur et ipse A punishment iust to the wicked men This is for crime committed so by them That if they haue done any wickednes They therefore should smart all remedile Te. Verse 8 My heart is fixed O God my heart is fixed I will sing and giue praise Verse 9 Awake vp my glorie awake lute and harpe I my selfe will awake right early Verse 10 I will giue thankes vnto thee O Lord amongst the people And will sing vnto thee among the nations A great part of the Psalme consisteth of prayer and thanksgiuing Like as therefore heretofore hee craueth defence against the violence and fraude of his enemies So now with great alacritie or cheerefulnes of minde he giueth thankes vnto God And this comfortablenes in thankesgiuing is stirred vp not by mans helpe but by the spirit of grace and of prayer For without his spirit the old grace sleepeth and man litle in mind keepeth as Pindarus saith But men being maued with the holy ghost are true and iust that is they acknowledge the societie with God and studie according to their abilitie to render some recompence Hereof come those sayings My hart is fixed awake Lute and Harpe and I will sing vnto thee c. But why addeth he that he will giue thnakes vnto the Lord among the people Uerily to teach that Thanksgiuing is a publike and not a priuate vertue For Temperance and certain other vertues are mens priuate induments ornaments But Justice whose outward shew is Gratitude or thankfulnes reioyceth in communicating her selfe vnto others and in that thing followeth large fountaines which send whole riuers out of them Therefore it is not nough that wee priuately acknowledge the presence of God but we must celebrate gods benefits before others that euen they also may be called vnto true acknowledgement and prayer vnto God Verse 11 For the greatnesse of thy mercy reacheth vnto the heauens and thy trueth vnto the cloudes He amplifieth the mercy of God not with vaine thetorike but with true affirmation such as is extant in the epistle of S. Paul to the Romans the 5. chapter and 2. verse grace aboundeth aboue sinne for wee must most firmely beleeue that the kingdome of God is moremighty than the whole kingdome of the deuill neither must we adde this defperation vnto other our offences which thing Caine added in committing that murder saying Gen. 4. 13. My sinne is greater than that it can be forgiuen This blasphemous speech which accuseth God of vntrueth and derogateth from him the praise of immense mercy doth Augustine most grauely reprehend saying Thou liest Cain greater is Gods mercy than the misery of all sinners Verse 12 Set vp thy selfe O God aboue the heauens and thy glory aboue all the earth Like as Rhetoritians in their epilogues or shuting vp of their tales will haue the cheefe arguments repeated So Dauid repeateth this most sweete litle verse in the end of this Psalme wherewith hee as it were stirreth forth if I may so say God voluntarily running vppon his side Let thy glorie florish rule and raigne euen to the destruction of all epicures ond blaspheimers Amen PSAL. LVIII Sivere vtique iustitiam loquimini To him that excelleth Destroy not a Psalmâ— of Dauid on Michtam The disposition of the Psalme THere are foure parts of this Psalme the first is a rebuking of the godly ones mightily amplified by degrees of mischiefes circumstances and familitudes The second part is a prayer that God would restraine and subdue tyrants and heretikes The third part prophecieth of the punishments due to the vngodly ones and of vaine contention so farre as pertaineth to the effect of the matter The fourth part promiseth vnto the godly ones deliuerance These parts if it please you let vs â—unne through hereafter Psal LVIII And exposition thereof Verse 1 Are your minds set vpon righteousnesse O ye congregation and do ye iudge the thing that is right O ye sonnes of mer Verse 2 Yea you imagine mischiefe in your hearts vpon the earth and your hands deale with wickednes Verse 3 The vngodly are froward euen from their mothers wombe as soone as they be borne they go astray and speake lies Verse 4 They are as venemous as the poyson of a serpent euen like a deafe adder that stoppeth her eares Verse 5 Which refuseth to heare the voyce of the Charmer charme he neuer so wisely ALthough mankinde wholly without the sight of the Gospel and without the holy spirit be both dumme and deafe because nature not regenerate either securely contemneth Gods iudgement or els is full of academicall doubtings either else being astonished with feare fleeth from God and hateth him yet in this place heretikes and tyrants of all ages are by name rebuked when they become vncurable For like as Aspes doe stoppe and close vp their eares that they might not heare the words of the charmers euen so heretikes and tyrants are so troubled out of their minde and whole body that furiously they refuse and despise all wholesome counsels and all godly admonitions but the causes of this furiousnesse are not onely mens willes couered with an eâ—icuricall contempt of God and most cruelly setting themselues against the present state of what sort soeuer it be but much more doe deuils leaping into the very hearts of the godly ones and by their breathings extinguishing light and naturall affection in men Examples of this purpose are set downe in Pharaoh Exod. 14. 8. Antiochus 1. Mac. 1. 11. the Pharises and monks of our time which haue night and day bent and practised all their indeuours to the destruction of the true church But these Aspes at length by casting a litle nightshade or petimorell vnto them are therewith cast asleepe And that I say nothing of tyrants who euer read or heard that any authour of a lewâ— religion hath bene reuoked from his errour and restored to a sound or perfect opinion For like as in the godly ones there increaseth spirituall light according to that saying in the Prouerbs cap. 4. vers 18 19. The path of the righteous shineth as the light that is
the same policie might witnesse that Christ hath beene present vpon earth For it behaued that Christ should be borne in Bethleem and in very deede so was he when the policie of Moyses stoode in force But now more then a thousand and foure hundred yeares the city of Bethleem and the policie of Moyses lie ouerhrowen and brought to none effect Then needefull it was that Christ should come in the flesh laug before All these causes are most worthie of diligent consideration Verse 12 For the sinne of their mouth and for the words of their lippes they shal be taken in their pride and why their preaching is of uâ—sing and lies Verse 13 Consume them in thy wrath consume them that they may perish and knowe that it is God that ruleth in Iacob and vnto the end of the world Verse 14 And in the euening they will returne grin like a dog and will go about the citie Verse 15 They will runne heere and there and grudge if they be not satisfied The cause of the perpetuall banishment of the Jewes is not any ciuil ossence but a high degree of sinne namely Blasphemie against Christ and his church For they call Christ a deceiuer and a malefactor moreouer they cast vpp from their hatefull stomacks such bitter railing against him as one shippe cannot carrie away And the church which embraceth the gospel touching Christ they call the people of Edom that is crewell and full of blood For these reuilings which they vsed against Christ and his church doe they suffer greeuous punishment and iust punishments For in their banishment they wander abroade as it were dogges which when the wringing of their belie vexeth them doe make a horrible howling For although they require and looke for doubtfully a Messias go about to set vp anew their kingdome yet neither find they the Messias no nor yet thogh they burst themselues can they set vp againe their ancient gouernment The histories are knowen touching the scoms and out-casts of the Jewish people which now and then went about with all indeuor to recouer their countrie restore their temple but their looked for haruest hath disappointed them with a vaine reaping For other whiles with the Romane armies and otherwhiles with horrible prodiges or wonders they were ouerthrowen and scattered abroad as in the 21. Psalme is before declared And that the Jewish rabins are not onely blind but the leaders of blinde hereof it may be adiudged whereas with a most scuere decree they forbid that no man shall despute of the time when the mesias shall come whereof indeede God hath appointed almost the time itselfe in 9. of Daniels prophecieâ— And how I pray you do they sycophantically wrest the most excellent prophecies touching the natiuitie passion resurection and eternall kingdome of Christ the Messias from their natiue and proper vnto a strange and improper meaning and so all witting and willing do procure darkenes vnto themselues and others Therefore when we reade these and other innumerable such like things let vs partly bewaile the blinde stubbernnesse of this most wretched nation and partely tremble with feare in thinking vpon the wrath of God whose most euident example is seene in this out-scowring or scumme of the Jewes For if God spared not the naturall branches as saint Paul saith what shall become of the wilde graffe Rom. 11. 21. that is if God poure out his wrath vpon that people from amongest whom Christ was borne howe much lesse will hee spare other enemies and contemners of the Gospel Let vs therefore liue in the feare of God the Lorde and let vs keepe still the excellent benefit of the gospel by the holy spirit lest the same thing happen vnto vs which hapned vnto those same vnthankefull Iewes Verse 15 As for me I will sing of thy power and will praise thy mercy betimes in the morning for thou hast bin my defence and refuge in the day of my trouble Verse 16 Vnto thee my strength will I sing for thou O God art my refuge and my mercifull God Two sacrifices there are wherein God specially taketh pleasure and delight the one is Thankesgiuing the other Mortification that is of true contrition and of obedience in miseries the one and fiftieth psalm saith A troubled spirite is a sacrifice vnto God a contrite and humble heart O God wilt thou not despise Of the other kind of sacrifice wee haue already often times spoken in the Psalmes so that it would be a thing vnpleasant to sing that song here againe PSAL. LX. Deus repulisti nos c. To him that excelleth vpon * Shusshan * Eduth or * Michtam a Psalme of Dauid to teach when he fought against Aram Naharaim and against Aram Zobah when Ioab returned and slew twelue thousand Edomites in the salt valley The Title THere is a great difference betweene the gouernment of the kingdome of Israel and other gouernements For though all good gouernements be ordained of God yet this kingdom was by the expresse word of God ordained and had a speciall promise touching the preseruation thereof vntill the time of the Messias sent into the world Such a promise hath not any nation now but after a sort we know that God will giue some harbouring places for his church in exile somewhere more somwhere lesse Now think with your self what a benefit it hath bin that the church of the people of Israel for the space of 1500 yeares and more hath by Gods prouidence bin preserued and defended How acceptable a thing were it for vs to know for certaine haue it by good proofe verified that in these countries where the Gospel is now preached a mean state of the church shuld continue 100. yeares togither Againe also the speciall ornaments of other pollicies wherein shineth not true knowledge of GOD are laws agreeing with a right rule iudgements meane discipline defence in peace and wars and wealth But these things serue only for this life mortall and do not deliuer a man from sin and death But the kingdome of Israel had far greater and more necessary and wholsome ornaments namely a law giuen from God a promise of the Mediator for which cause the truchurch of God was planted in this people the sending of Prophets the gathering of the euerlasting Church manifest testimonies of Gods presence studies of the doctrine of God and of other good things true worshipping of God and modesty of discipline these benefits exceed all cogitation and eloquence of man Last of all we must consider of the finall cause of this excellent pollicy or gouernment for although all common-wealths ought to indeuor to this end wherof Saint Paul most grauely exhorts 1. Timot. 2. 2. That we may liue a quiet and peaceable life with all godlinesse and honestie yet this pollicie or gouernment vvas therfore ordained especially that there might be an Vniâ—ersity and Library vvherein the promises touching the Mediator might be preserued