do they deserue remission of sinnes This eroure most deeplie rooted in the mindes of Hipocrites doeth this XV. Psalme reprehende and setteth forth true religion For it leadeth the Reader not vnto ceremonies but vnto morall obedience and affirmeth that this pleaseth god by this foundation laid that is acknowledging the the Mediator and that for his sake remissioÌ„ of our sins reconsiliatioÌ„ with God is purchased For works without faith acknowledging the mediator and whereby for his sake wee receyue forgeuenes of sinnes are as the Grecians say c. And the Latines Hostium dona non sunt dona non sunt vtilia That is in inglish The giftes of enimyes no giftes at all be and nothing auaile our state or degrée Scipio was in deede a man iust and vpright in gouernement and a man of chaste life amongst his friendes and cuntrie men But because he had not the true opinion or knowledge of God but was ignorant also of the Mediator neither did his person please God neither yet his morall vertue of obedience to mans lawes But after that we are freelie receyued of God for the Mediator sake and reputed iust euen then and therefore also the obeydience begunne in vs pleaseth God although manie dregges of sinne are in vs remaining as els where more copiouslie is said of the same Verse 1. LOrd who shall dwell in thy Tabernacle or who shall rest in thy holie hill Verse 2. Euen he that entreth without spot and worketh righteousnes and speaketh the trueth from his heart HE begins his discourse touchinge good workes from a most weightie question which and what maner a one the true Church is which shall worshippe god in an euerlasting societie and gladnes and vnto whom hee himselfe will communicate his light wisdome and Righteousnes in all eternitie Touching this question he answereth That Congregation is the true Churche which publisheth the Gospel and word of God deliuered vnto the Prophets and Apostles and worshippeth the Father in spirite and trueth that is in true motions of repentance of feare faith confidence beholding Christ and finally perfourmeth morall obedience according to the Decalogue or Table of Gods commaundents to the ende it might declare thankefulnes vnto God and shew the will of God vnto others The same description of the Church is in the 119. Psalme Blessed are the vndefiled in the way That is which are not polluted with any error of Doctrine or vngodly Religion Such are not Hipocrites but for the most parte fauour idolatries and errours repugnant vnto the gospell and vse counterfette worshippinges of God which Paule calleth Voluntary seruing of God preferring them before y e works by God commaunded But although some profes the true religion and be not polluted with externall Idoles yet in their heartes they are secure and without repentance without feare of God and without true faith and doe more loue their owne sensualities and wealth then God Such a great multitude is there alwayes in the church yea where the true doctrine is preached like as the Parable of the seede sowen signifieth Therefore let the worde Thamyra be referred vnto puritie of doctrine and religion but let the worde trueth vnto affections not fayned which agrée with the Law of God Verse 3. Which with his tongue hath spoke no guile nor done euill vnto his Neighbour Nor hath not slaundered his next Neighbour Verse 4. In whose sight the malignant person is despised But maketh much of them that feare the Lorde Which promiseth his neighbour and disapointeth him not Verse 5 He which hath not lent his money vpon vsurie And hath not receiued rewardes to deceiue the Innocent LIke as the seconde Verse infreateth of workes pertayning to the first Table So the rest of the verses conteyne the necessarie vertues pertayning to the second Table And in deede the first vertue is Trueth which of right and deseruingly is called the foundation of other Vertues And it is a certaine firmenes in the will of man or a stedfast sounde purpose of well doing perfourming congruence in opinions in wordes and vtter appearance with effect neither through error malapertnes desire of hurtinge any man to thinke one thing and say another The seconde vertue is Justice particular which for biddeth hurting of other mens bodyes wyues gooddes and good fame The thirde vertue is Justice distributiue which at trybuteth vnto all persons conuenyent reuerence Like as Lucilius saith whose verses touching this vertue are knowen viz. A vertue tis to geue to honor that to her is due As aduersarie and enemie eke euil men to pursue Contrariwise good men and eke good maners euery where Next to their Countreies weale alwaies to deeme as thinges most deare The fourth vertue is the religion or profound mistery of taking an othe For an oth taken is an affirmatioÌ„ of a thing possible lawful made with inuocatioÌ„ of the true God wherin we craue y t he be witnes of such things as are spoken that he would punish the parties breaking their promise by oth made we binde our selues vnto y e punishment God himself witnessing the same according vnto his threatâ—ing as if we reproued him of vntrueth if he punish not y e breakers of their oth made like as in y e 3. precept he saith The lord wil not hold him guiltles whosoeuer taketh his name in vaine This definition sheweth how terrible a bond an oth is what a mischief is y e violation or breaking of y e same because y e violatioÌ„ by manifold waâ—es is reprochful vnto god seing he is called vpon to be witnes reuenger The violatioÌ„ deniâ—th him to be a true witnes despiseth his reueÌ„ge reproueth him of vn trueth Such reproches doth y e true iust god sharply punish in expres words hath deliuered his senteÌ„ce touching punishment due to theÌ„ confirmeth y e same daily by horrible exaÌ„ples it augmenteth y e grieuousnes of y t offence for so much as we bind our selues by oth vnto y e punishment These must be ofttimes considered of vs not only to y e end we should not break our othes but alsothat we should not be light or vnaduised in taking our othes Like as that lightnes is reprehended in the 5. of S. Mat. The 5. vertue in this place commanded is Justice in bying selling which in making of bargaines kéepeth equalitie eschueth vsuries other vniust meanes of getting mony And y t it is a thing vniust to aske receiue vsury the law of god witnesseth in the 25. of Leuit. Thou shalt not take vsury of thy brother nor more theÌ„ thou hast geuen And Christ saith Lend ye one to another not hoping for any thing therfore That is not asking again aboue measure Let vs embrace put in practise these diuine testimonies let vs know y â— vsuries do indéed displease God neither let vs seeke cauillatioÌ„s to excuse manifest vsuries as many men doe And let vs obserue y
conuersation Accordingly also as that Princely Prophet Dauid swetely played vpon and song to his Harpe this diuine Harmonicum Hemystichion Psal 68. A God making men to be of one mind in an house vers 6. And againe as that wise sonne of Dauid King Salomon hath it in his Canticles of the true vnitie and louing concord betwene Christ the spouse and his church the spouses singing One is my Doue one is my Darlinge Cantica canticorum cap. 6. Thus then and in this church the glory of God and his inestimable benefites sounding towardes men what more dulce delectable Decacorda Cithera what more profound Fidicula then whose firste string is the eternall Woord of God Secondly what better corner stone then Christ Jesus Ephe. 2. Thirdly what better operation then the Holy Ghost Eph. 4. Fourthly what better builders then Patriarkes Prophets Apostles and Euangelists 1. Cor. 12. Fiftly what better building then Faith in the promises of God Matt 16. Sixtly what better churche then Worshippers in Spirite and Trueth 4 Ioh. Seauenthly what profounder pillers then True Religious Princes True Godly Pastors Apoc. 3. Eightly what brighter lights then Sincere godly liuers 1. The. 5 Ninthlye what heauenlier vertue then louinge concorde in the Trueth Ephes 4. Tenthly and lastly what greater ioye then Life and Blessednes euerlasting John 16. But contrary wise as our Sauiour Christ Jesus himselfe found the ignoraunt incredulous iarring and indurate Jewes a figure of Sathans Synagogue misvnderstanding his wordes John 6. Murmuringe against him and his miracles John 7. 9. Malignantly minded to mischiefe cap. 10. 12. Because obseruing the Lawes of Moses vsing supersticious circumcision of the flesh and worshipping abhominable Idols as Esay cap. 6. saith They had their harts hardened their eares stopped and their eyes shut vp So euen these 1. Honouring Moyses and hating the Messias 2. Louing the Law and lâ—athing the Gospell 3. Following the flesh defying the Spirite 4. Addicted to darkenes leauing the light and 5. Fancying figures not affyinge in the trueth 6. Bondage embracinge more then freedome 7. Death more then life and 8. Transitorie pleasures more then ioyes eternall No maruell it was if this godly father S. Augustine findinge the Jewes in his time of like iarringe incredulitie ignoraunce and induracy Laboured to bringe home the loste sheepe vnto Christes folde with the fatherly aduertisement of this so Grande Doricum not as Mutus but Musicus Hypparchyon thus soundinge vnto them And as thus these iarring Jewes like vnto Cainites haue beene rather worse worse after admonishment so in al ages the members of the malignant church of Rome as Tirantes Hipocrites Epicures Sophisters Papistes Atheistes Anabaptistes Jesuites Sectaries and Scisiatickes are those Jewes and Judasites touchinge whome the holy Doctor S. Ambrose super Lucam 15. cap. sayth Dominus impios quaesiuit qui eum non quaesiuerunt And this hee doth of his great goodnes and merry towards sinneful mankind to the greater encrease of his church kingdome and glory But contrary wise like subtill serpents they stop their eares as deafe worke he neuer so worthely by his wisedome and wonders vnto them approuing this proueth true in themselues Asini Lyrae auscultatores Whereby very well appeareth in them this sentence of S. Ambrose also in lib. De Abel Cain Nihil grauius quam errantem a Deo deseri vt se reuocare non possit Whiche thinge no doubt as it encreaseth the kingdome and churche of God by the decay of the kingdome or Synagogue of Sathan so with toothe and nayle he laboureth to holde faste that he fall not accordinge to that saying in the Reuelation 12. Therefore reioyce ye heauens and ye vvhich dvvell in them VVo he vnto the Inhabitantes of the earth and of the Sea because Sathan is come dovvne vnto you hauing greate vvrath Knovvinge that he hath but a small time And therfore of late this Ninus of Babilon as hee still not onely confirmeth at Rome abhominable idolatry bringing foorth Beel Baal and Beelzebub saith Nicolaus Lyra. in 14. Sap. his whelps of the same bloudy brood but also disperieth them into sondry kingdomes and countries to disturbe the sweete concord of the church and Gospel and altogether hindering the conuersion of others like themselues doe seeke their owne and others vtter subuertion To be shorte how secretly sâ— euer some of those heâ—lhoundes arriuing in englande haue hidde themselues and how subtilly soeuer like sciâ—â—natiekes they purposed by entent to build Thebes with Orpheus yet the euent falleth out that they rather practised with Thales to sowe discord amongst the Lacedemonians But as the Lord neither slombereth nor slepâ—th vvhich keepeth Israell so it is hee whiche turneth their mischiefe vpon their owne pates and it is his Sonne Christe Jesus our Mediatour which against the siftinges of these Scismâ—tickes hath prayed vnto his father for vs That our Fayth should not faile vs. Making milde Moses to ouermatch the Musitians daunsinge about the Calfe Exod. 32. Zealous Phineas to find out the Madianitiâ—h fornicators Num. 25. Godly Iudith to behead the Philistian Holophernâ—s Judith 13. Good Helyas to reproue the wandring people and also to be reuenged vpon Baals priests 3. Reg. 18. Faithfull Paul and Barnabas to reproue the false Prophet Bariehu subuerting the Lordes wayes Act. 13. Godly learned Ambrose and painefull Prudentius by diuine assistaunce to confute these blasphemies and scisines Finally and neither yet wil iust Iacob leaue wrastling with the Angell vntil by prayer he obtaine the victory and beare away the blessing Genes 32. With which Harpe and harmony of Prayers annexing therunto Confession and Thankesgeuing as the threefold sacrifice moste acceptable to the eyes and most delectable to the eares of the heauenly Iehouah Right Honourable As those same xxiiij Elders worshipping the Lambe with their Harpes and golden Vyals in the vniuersall true Catholicke Propheticall and Apostolicall Militant and Triumphant Church of God from the first age of the world hetherto allwayes Haue honoured the Lambe as most vvoorâ—hy of Povver and Riches of VVisdome Fortitude Honour Glorye and Blesâ—inge euerlasting So likewise as members of the same vniuersal church and heyres of the kingdome of Heauen in this latter age manifold causes haue the Churches of England and Irelande considering the time of their blessed visitation vnder the gracious peaceable and prosperouâ— gouernement of our most honorable Hester Vertuous Iudith and diuine Debora Queene ELIZABETH with that Princely Prophet Sacred Psalmograph Incomperable Captaine and Inuincible Conquerour King Dauid the chosen Instrument of Gods Mercy and Trueth euerlastinge To rule ouer Israell and Ierusalem 1. Reg. 16. To feede Iacob his seruâ—unt Israell his Inheritance Psal 78. vers 71. To shine in his throne as the Sunne in the Lordes sight and the Moone perfect for euer 2. King 7. Yea and be a faithfull vvâ—â—â—â—esâ—e in heauen for euer Psal 89. vers 38. Euery one continually confessing
the voyce of my weping Verse 9. The Lorde hath heard my complainte the Lord hath receyued my prayer Verse 10. Let them be ashamed and mightely confounded all mine Enimies Let them be sore ashamed and confounded quickly NOw recoueringe him selfe from out of a vehement and grieuous plonge whereas no sorow may be compared he begins to render thankes to God for that he hath heard his prayer For these wordes testifie that these former sorowes and sythes proceede from a minde praying vnto God and in time of prayer resistinge the deuill which went about to distroy Dauid as he had destroyed Saule But when as faith like a sheeld is apposed against the weapons of the deuill they are repulsed because faith taketh hold vpon Gods promises and verily beleueth that we are cared for are heard and preserued of God and affirmeth that we are gouerned by the hand of the Sonne of God present with vs like as by the hand of God Moyses was led through the standing waters as saith Esayas cap. 63. And as the former verses discribe mortification So the last verses largely expresse Viuification that is Consolation which is wrought by faith For in euery sound conuertion of man God mortifyeth and reuyueth he leadeth downe vnto hell and bringeth back from thence as the example of Ionas declareth For although Ionas was swalowed in the deuouring belly of the whale he came yet to that consideration as that he was forsaken of God and cast out of his fauour notwithstanding he was within three dayes by a wonderfull meanes delyuered and safe recouered from perishing This is the scholehouse of Gods power and the wrastling place wherein the holyones are exercised tasting both death and lyfe hell and heauenly paradise But these so greate matters are not learned with a vaine knowledge or insight but with true and feruent conflictes of the conscience struglinge with the wrath of God with the lawe sinne death the deuill and hell But as the Apostle saith Thankes be vnto God which geueth vs victory against our enimies through Iesus Christ our Lord. For although bitter cogitations come into the mindes of men wherewith the deuill turneth out and plucketh away many from God yet as the Prophet saith He that is in vs is stronger then he that raigneth in the worlde with force and fraude So that we may well say with S. Iohn 1. c. This is the victorie that ouercometh the worlde euen our faith And so verily with the Apostle S. Paule Rom. 8. If God be with vs who shall be against vs The seauenth Psalme Domine Deus meus c. THE TITLE The ignorance of Dauid which he songe vnto the Lorde because of the wordes spoken against him by that Aethiopian the sonne of Ieminus HE calleth it Ignorance which the Graecians call Apologian or defence of innocencie and truth This Psalme is a learned and graue defence opposed against the slaunders of Semeus For it is farre vnlike that Dauid would staine himselfe with such wicked mischiefes as are laide against him by Semeus which he neuer once conceyued in his minde But with what wordes Semeus the Sonne of Ieminus went about to blemish or deface Dauid being in exile the historie teacheth in the 16. cap. of the second booke of Kinges So spake Semeus when he reproched the kinge Come forth Come forth thou blood sucker and childe of Beliall The Lord hath reuenged vpon thee all the blood of the house of Saule because thou hast inuaded the kingdome c. Therefore it was a two foulde slaunder which Semeus spake The one that Dauid was the causer of the destruction of Saules familie The other that he possessed by tyrannical and seditious meanes the kingdome taken from Saule But both these were notorius false and neede not longe refutation For Dauid had suffered manie and greate iniuries done by Saule who gaue his wife vnto an other man and violently droue both him and his father and mother out of his contrie and for his sake slewe the Priestes and with a greate hoste pursued him to take awaye his life from him But although Dauid wanted none occasions to destroye Saule and might iust lie haue dispatched both the ensnarer and his enimie yet he spared him least he should amongest the people of God be author of the example to put kinges to death which thinge others afterwardes through ambition would haue imitated And as touchinge the other sclaunder it was manifestly knowne amongest all men that Dauid possessed not his kingdom by sinister menes or sleights but that he was called by God beyond all hope of mans counsell and deuises vnto the kingdome of Gods people But so great is the impudencie of the deuil and of all sclaunderouse persons that they doubt not to call Light darknes and darknes light Wherefore there is no remedie against the stinging of a Sycophant but that God himselfe with horrible plagues doth stopp and shâ—â—te vp the mouthes of sclaunderers And to the end that God would administer this remedie vnto the most vyle diseases we must not onelie vse an Apology which conteyneth a testimonie of our innocencie but much more must we be earnest in prayer wherein we may craue that God for his glory sake and doctrine would vtterly vanquish and distroy such Sycophantes THE ARGVMENT ALthough the title declare the argument yet before we interpret the psalm we must speak of the apt applying thereof we must confute certaine obiections The enimies of the Gospell at this day accuse vs most cruellie and lay in our dish the most detestable crimes of all others as of mouing seditions in the Church and heresies and call vs both scismatikes and heretikes neither may it be expressed with wordes how much the honest person is vexed with these railinges who will not be seene as the plague and distruction of mankind Yet it were more easie for many to suffer most bitter tormentes of bodie and to be bereaued of life then to heare these sclaunderous speeches But least that these rumors should breake our hartes or dismay vs from profession of the truthe we must hould still true and not sophisticall causes because it is needfull that wee differ in our doinges from the defenders of vniust crueltie and erroures Let vs also against these sclaunders recyte this psalme which containeth a two foulde answere there vnto Namlie vtter denyall and prayer for deliuerance But here the ruder sorte dispute or reason touchinge patient suffering and alledge the saying of Christ If any man smite thee vpon the right cheeke turne thou also the left vnto him This saie they doth not Dauid obserue because he speketh not in silence but reasoneth the matter with Semeus the sclaunderer This cauillation will I refute because of the ruder sorte both vertues is prescribed confession and patience For as it is nede full to defend a truecause speciallie of doctrine by a cleare confession so therewith ought we to be prepared in minde to
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
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
to fall as deceyued in our erroures or as driuen thereunto by â—â—becilitie of the flesh Greate and meruelouse was the wisdome and vertue of Dauid and yet we see that he was nowe and then driuen of the deuill and other whiles by humaine erroure deceyued as when he commaunded the people of Israell to be nombred Seing therefore that the infirmitie is great in all men vouchsafe thou O eternall God Father of our Lord Jesus Christ gouerne vs and geue vnto vs wholsome councels for performance of priuat and publike affaires and confirme our hartes with thy holy spirit that they may obey thee that we be not instrumentes of wrath but instrumentes of mercy and profitable to thy Church Verse 9 For there is no truth in theire mouth theire hartes practise mischiefe their throte is an open sepulcre and they flatter with theire tongues THis notable discription of vngodly teachers must we diligently consider For there are foure proper tokens discerninge godly teachers from the vngodly ones For the godly ministers of the church do cure the woundes of the consciences that is of doubt and of dispaire But the false prophetes do both doubt themselues of Gods will and also leaue theire auditory in doubting as the Areopagites in the councell of Trident do bidde all men to abide in doubtfullnes and do wipe out all this article in the Simbole or Creede viz. I beleue in the forgeuenes of Sinnes yea say they beleue thou not but doubt thou And this doubtfulnes which is not vanquished by faith bringeth forth heauie raginges against God and also disperation Moreouer godly teachers are not the trumpetes of seditions and fyerbrandes of ciuill broyles but with a sound and sincere religion both loue and nourish peace as much as in them may be done Contrarie wise false prophetes exasperate crueltie in Princes and studie to kindle ciuil sedicions and to haue such and so â—any motions distroyed so many honest Matrones and so many infantes slaine and an euerlasting spoyle and deuastacion of churches Men say there is nothing more cruell then Panthers or Tygres and yet notwithstanding we reade that Panthers haue often times spared euen the holy ones in a streete as it were with a certaine reuerence The rage of the vngodly teachers doth farre passe these which so spare no sex nor age of person that they had rather bringe Heauen and earth together and defile there contrie with ciuill bloodshed then to lose theire opinion honour pleasures and riches And that these are true the history of this our age from the yeare 1517. vntill this present time euidently sheweth Which because it is knowne vnto all men I shall not néede to make any reheresall thereof Thirdly Godly teachers do render a reason of theire faith with all mildnes and feare as S. Peter saith and speake those thinges which are true standing with grauitie and which are Just sincere frendly and laudable according to that rule delyuered by S. Paule Philippians 4. But contrariwise the throte of the vngodly is an open sepulcre brething out blasphemies against God and filthie raylinges against honest men slaunders and most impudent lyes As Eaius with a most filthy mouth disaloweth mariage of Priestes and calleth so many honest and godly matrons as are ministers wiues she wolues So Piggliras durst be so bould as to vtter this most filthy speech which is extant in his writings That Priest saith he lesse sinneth which polluteth himselfe with whordome then he that marieth a wife These speeches do sufficiently declare with what spirit the Sycophantes and Pharasites of the Court of Rome are possessed Finally the speeche of truth is plaine But an euil cause hath néede of counterfete colowred medicins which S. Paule calleth in 16. Romaines Sweete and flattering wordes deceyuing the hartes of the innocentes For vngodly doctors do imagine collusions and fained or coloured méetinges where vnto many geue good liâ—ing But Sycophantes flatter themselues too much if they thinke that they can so dally in the Church and scape scotte frée To wrappe vp the truth trimly and glose vp theire erroures cunningly Let them looke for the same end that Iudas had whome they imitate For as he betrayed the Sonne of God with a kisse So these endeuoure to extinguish the Gospell with a certaine deceyuable outwarde show of holines Verse 10. Make them a destruction vnto themselues O God destroy their deuises confound them for their manifolde iniquities because they haue prouoked thee HOw much God hateth lewd corrupting of the heauenly doctrine this precepte teacheth Thou shalt not take the name of the Lord thy God in vaine And God threatneth both elswhere oftentimes and also in this place that he will punish blasphemies against his name and also reproches against his true doctrine Therefore let vs thinke it is a great felicitie that we are deliuered from those counsels of the Bishops of Rome and from the league of the deuill which as it blasphemeth God to the ende it may destroy very many so it inflameth those bishops and stirreth vp Tirantes to establish mad worshippings of Images and other mischiefes Nothing can more grieuous be spoken then that which S. Paule saith If any man teach anie other Gospell let him be holden accursed All bitter curses doth hee comprehende in the word Anathema which signifyeth a matter wherewith God is angrie without any pacifying and which is ordeyned for death and destruction Therefore so doeth Paule and Dauid in this place bid vs to be perswaded as touching the enemies of the gospell And in the exhortations of the Prophetes oftentimes this threatning is repeated as in Esay cap. 5. Woe be vnto them which count euill good and good euill darcknesse light and light darcknesse Verse 11 And let them all be glad which put theire trust in thee they shall sing praise vnto thee for euer and thou shalt defende them and they shall reioice in thee which doe loue thy name Verse 12 Because thou O Lord shalt blesse the righteous as with a shield shalt thou defend him and erowne him with louing fauour I Haue oftentimes saide that the Psalmes haue most excellent lightes of Figures which it is not inough for vs once to haue seene but wherein the Reader may dwell and neuer be able to fill his minde with looking vpon them He saide briefly in the third Psalme With thee Lord there is saluation and thy blessing is vpon the people Now doeth he adorne the same sentence and diuerslie beautify it with copie of speech and with excellencie of matter For what can be more finely saide then that he compareth the blessing and helpe of God vnto a Tabernacle couering vs against the force of stormes and tempestes and vnto a shield defending vs from the assaultes of our enemies These most excellent Figures must we somewhat diligently peruse and explane The first Figure is taken out of the historie which declareth how the people of Israell wandering in the wildernes dwelt in Tabernacles and
through the Ministerie of the Reuerende D. Martin Luther which againe cast out from the Euangelicall Fountaines the filthy dregges and poysons of popish doctrine and restored pure and sincere Doctrine vnto the Church Verse 2. They haue spoken vanitie euerie one vnto his Neighboure They doe but flatter with their lippes and dissemble with their double heart THe seconde verse may be vnderstoode as concerning doctrine and manners For first of all the Clyents of Antichrist sophistically excuse manyfest Idolatry and with a certayne flattering faire shew endeuour to extinguish the Gospell The Oblation which is made in the Masse say they is not meritorious to forgeue and redéeme sinners but an Application Where â—re whereas it is read in the Canon of the Masse that Sacrifices are offered to redéeme soules let vs vnderstande that they are not now offered vp of vs but that God is called vpon of vs so as for the Sacrifice which of the Hie Priest himselfe Christ being offered then redéemeth Soules he would heare vs. So when very hardlye they would forgo Satisfactions they moderate the name and they will haue them to be called Chastisementes vsed in the Church With such toyes endeuoure they to set foorth absurde opinions neyther doe they that to the endo they would reforme errors and heale the diseases in the Church but vnder new pretences to retayne still the strength of their faultie and lewde worshippinges of God and vnder a plausible outwarde shew of holynes commend the corruptions of their doctrine vnto the people Moreouer with how many wilye sleightes of dissimulations the lyues and conuersations of the Enemies of the Gospell is couered the Examples of Faber and Alphonsus Diasius doe shew For as Iudas betrayed the son of God with a kisse So these suckblood Sophisters with a flatteringe shew of friendship séeke to ensnare the liues of godly persons In the Conuention at Spire which was in the yeare 1529. one Grimeus after his comming from the Vniuersitie of Heidelberge by fortune made his abode for a time with D. Philip Melancthon There when he had heard Faber Bishop of Vienna defende in his sermon certaine filthie erroures he followed him goinge out of the Church and reuerently saluted him Afterwardes hee sheweth him that he is not moued vpon any malapeâ—rtnes but of a good zeale to speake two or thrée wordes with him Faber delayed not to heare his talke Then Gryneus sayde He was sorie that he being a man so well learned and of so great authoritye should openly confirme blasphemous erroures againste God and which it is most euident that they might bee refuted with manifest testimonies of Ecclesiasticall antiquitie Faber againe answereth him that he would yet say moe thinges and asked him his name Hee nothing at all dissembleth but friendly confesseth that he is called Gryneus Faber was as many men know one wonderous fearefull to enter into disputations with learned men Wherefore in so much as hee now feared the learning and eloquence of Gryneus he made him beleeue that the king had called for him and that as then he had no leysure to goe through with that disputation He beareth Gryneus in hande that he is very desirous to be acquaynted with him and to haue longer conference and that both for his owne sake and the Common-weale sake he begins to request him the next day to come agayne vnto him he sheweth him his lodging and sets him the hower certain Gryneus thinking these words to be spoken in good faith grutcheth not to promise him his desire But Faber to let passe other matters accuseth Gryneus vnto the Kinge and at the Kinges commaundement sendeth foorth Purseuantes to bring Gryneus into pryson And of trueth such was the expedition of the Purseuantes that had not Gryneus beene shâ—elded and succoured of Gods Angels he had neuer beene able to escape their handes This Historie D. Philippe Melancthon faithfully testifyeth in his Commentarie vpon Daniell the 10. Chap. The other historie of Alphonsus Diasius a Murtherer of his owne brother who so will may reade in the 17. Booke of Iohn Sleydones Commentaries Verse 3. The Lorde shal destroie the lippes of al Flatterers And the tongue that speaketh proude thinges SEing God is a louer of most simple trueth he hateth punisheth lyes whose Author the Deuill is For he will haue a loue of the trueth and hatred of falsehoode to be confirmed in the mindes of the godly ones to the end we may consider and discerne him what manner a one he is from those deuils As therefore Andromacha bitterly cursed those craftie Juglars saying O ye Spartanes most worthie of hatred and of all men to bee accursed ye false frendes Craftes masters of lienge and falsifiing ye guilefull wretches which can plaie Iacke on both sides speaking one thinge and thinking another euill maie ye fare So in this place doth the holy Ghost threaten punishmentes vnto these subtile Sophisters and sayth with Esaie Cap. 5. Woe be vnto them which count good euil and darkenes for light These Thunderclappes doe thorowlie moue vs vnto the loue of trueth and that we may beware the enemyes sophistry Let vs with greater care applye our selues vnto the studyes of true doctrine and let vs beforehand instruct and fortefie our mindes with sound opinions Verse 4 Which haue saide we will extol our tongues our lippes are our owne who shall be Lorde ouer vs HOw truely Daniel hath spoken of Antichrist that he shall extoll and magnifie himselfe aboue all thinges the most impudent forgeries of the Pope doe wel shew which are extant in his decrees and decretalles For in deede filthely and wickedly with most great rashnes and impudencie doth he preferre his owne authority before the Canonicall Scripture before the church of god all Synodes yea and finally all sounde iudgementes But for so much as in a certaine other place I haue set downe these paltrie petegrees of Antichristes arrogancie from thence or rather from the selfe same decrees and Decretalles who so liste may take for his purpose Verse 5. Because of the spoile of the helples and the outcrying of the poore Now will I rise saith the Lorde and will sende him helpe that shall breathe vpon him THe hauock and miserie of the poore may not onelye be vnderstoode as touching the enthraldome of their bodies but much more of the butcherie of their consciences which in the popes Jurisdiction is very rife and beareth rule For who knoweth not the bloudy crueltye of Popish penance wherein is requyred sufficient Contrition and a scrupulous numbring vp of sinnes and satisfaction to bee made for sinnes by certaine workes of men Furthermore who knoweth not what manner snares to mens consciences hath beene hidden in theyre Doctrine which biddeth men alwayes to stand in doubt of Gods fauour as also their fable of Purgatorie theyr law of single life With sight and beholding of these mischiefes God doth in this verse affirme that hee is vehemently displeased and promyseth his
â— saying of Arist who in y e 1. booke of his Pol. condemneth vsuries in these words Vsury is iustly hated because money is vsed for a marchandise out of that which nature maketh not profitable taketh profit But money is made for bying selling it is then especiallie against nature that money is made a marchandise The last vertue wherof mentioÌ„ is here made is coÌ„stan â—ie That is a perseueraÌ„ce in true purpose which is neither vanquished w t hope of coÌ„modity nor broken w t fear This vertue did Thucidides ascribe vnto Perycles in his 2 booke where he saith Pericles was indued with such faith that he seemed impossible to be corrupted with money But how hard a thing it is for such a maÌ„ to be born which w t hands féet mind is by all meanes faithful vncorrupted y e saying of Simonid techeth which Plato in Prot. reciteth Verse 6. He that doth these things shal not faile for euer A Perspicuous senteÌ„ce it is which for good works promiseth not only corporal spiritual rewards in this life but also in y e life to come After the same manner touching rewards in both liues doth y e son of God pronouÌ„ce in y e 10. cap. of Mark He that forsaketh house for my sake for the gospel shal receiue an hundred folde now in this life with persecution in the world to come life euerlasting And in the 1. Epist vnto Tim. cap. 4. it is said Godlines is profitable vnto al things hauing promises of this life present of the life to come But in the saying of Christ it is expreslye added with persecutioÌ„ to the end we may know y t both of these promises are true y t rewardes shal for good workes here be geueÌ„ and that y e church in this life for many causes of which we wil in their due place intreate is subiect vnto persecution How these doe agree in trueth they which are instructed aright in the doctrine of the gospell may rightly iudge The xvj Psalme Conseruame c THE ARGVMENT LIke as gold excelleth all other mettals not onlie in brightnes but also in effecte seing it both giueth courage vnto the hart and enfeebleth the beginninges of leprie that they can not spread further so in the whole booke of Psalmes there are excellent Psalmes which containe prophecies of the passions and resurrection and of the eternall kingdome of Christ For the whole scripture prophetical and apostolical is chieflie directed vnto this bounde or limit That we shoulde beleue that Iesus is Christ the Sonne of God and that we so beliuing might in his name haue life For it is saide Iohn 20. If anie man in the reading of the scripture do not seeke Christ crucified c. risen from death to life and nowe raigning at the right hand of God the father this man must needes be in a greate erroure and in the ignorant of the chiefest matters as the Prophet Esaie speaketh of the blindnes of the Jewes Chap. 29. And the vision of all the Prophetes is become vnto you as the words of a booke that is sealed vp which men deliuer to one that is learned saying Reade thou in it and he saith I can not for it is sealed and the booke is giuen to him that is not learned saying reade thou in it and he saith I am not learned Wherefore seinge this Psalme entreateth of the death resurrection and euerlastinge kingdome of Christ it is not vainelie nor vnaduisedlie called a golden gift And least anie man doubt of this meaning of the Psalme let him heare the discourses of the Apostles which are extant in the 2. and 13. Chap. of the Actes For so Peter full of the holy Ghost cyting the testimonie of this 16. Psalme sayth Men and Brethren may I boldlie speake vnto you of the Patriarke Dauid because he is dead and buried and his Sepulchre is with vs vntill this day Therefore seeing he was a Prophet and knew that God had sworne vnto him by an oth that fruit of his loynes should sitte vpon his seate he with foreknowledge spake of the resurrection of Christ because he was not lefte in the graue neither shal his flesh see any corruption And S. Paule in the 13. of the Actes sayth Dauid in his generation when he had serued his time by the will of God slepte and was laide vnto his Fathers and saw corruption But he whom God raysed from the death saw no corruption After that it is determined vpoÌ„ what person speaketh in this psalme Let vs consider the parts of this psalme which are two The former is a feruent prayer wherin Christ feeling not only the scourgings tormentes of his bodie but also inspeakable feares and astonishmentes of the minde prayeth that the wrath proceeding from his Eternall Father might being pacified by this his obedience satisfie the righteousnes of God and that his Sonne might rise from death to life and raigne in eternal felowshippe with his Father Eternall and there to geue vnto his heritage euerlasting life and saluation The other parte of this psalme is a thankesgeuing of Christ risen from death to life glorified wherin he honoureth the presente helpe of God and his marueylous deliueraunce This summe of the Psalme is first to be considered afterwards let the partes or members thereof be looked vpon Verse 1 SAue me O Lorde because I haue trusted in thee I haue saide vnto the Lord Thou art my God for thy sake it is not well with me SVffer me not to pearishe in this moste great agony of all the like wherof neuer any man hath nor shall suffer but helpe me wrastlinge with death and delyuer me and restore mee into that glory which I had with thee in the beginning before the world was made But some men perhaps aske the question Why doth Christ make this requeste when hee sayeth in another place that he will yealde vp his life and take the same agayne Why doth he aske that which is in his owne power Againe when he knoweth the euente hereof why faynteth he as in a doubtfull matter These questions vnwillingly I doe but touch by the way for they rise but from vayne and prophane mindes But I wil answere briefly First the times must be discerned in the History touching Christ At this time of his passion the deuine nature ceased in him as Ireneus speaketh and he unfaynedly suffered not onely naturall feare of death but also another farre greater and more vnspeakable sorowe For that in deede hee felte the wrath of God agaynst the sinnes of mankind which was poured vpon him euen as if hee had defiled him selfe with the sinnes of all men These although they be vnspeakable griefes yet are they signifyed when it is sayde For thy sake it is not well with me That is by reason of thy marueylous and secrete prouidence of redéeminge mankinde not for any sinnes of mine Vnto the second question we may more easily answere
for our defence for the glory of Gods sake especially But why addeth he Not in deâ—eiptfull lippes because he would discerne hipocrisie from true prayer which is made in spirite and trueth I doe not trifle it saith he with delusions of wordes I doe not with cunninge sieightes and merye toyes cast a mase before thine eyes of that which is impossible to be done But thy selfe being witnes which seest the secretes of mans hart I truely and without dissimulation pray thee that the puritie of doctrine may be preserued and that opinions and worshippinges delyuered without the worde of God may be vtterly taken away Verse 2. Let my iudgement come before thy face let thine eyes beholde the thing that is right THe Church is in this world as a widowe and as an Orphane and hath no Judge but onely God Neyther the controuersies touching religioÌ„ are not by mans authoritie ended or taken vp because the vngodly aduersaries wil not seem to be conuinced by the testimonyes of Gods word Needefull it is then that the conflictes of the Church should be adiudged and decyded by God to the vtter extinction of blasphemies The greater part of the princes and people of the Iewes would neuer allowe of the Apostles doctrine and therefore God refuted or vanquished them by destroying their common wealth And with this execution as I may so say of his iudgement made he an ende of that discention But in the meane season the Apostles were slaine by the Princes of the Iewes So let vs waite for the iudgement of God and in the meane time let vs know that we shall endure the enemies crueltie Verse 3. Thou hast prooued my heart and visited me in the night season Thou hast tried me with fire and hast founde none euill in me I haue determined that my mouth shall not offende HEe amplifieth the litle clause of the first Verse not from deceiptfull lippes Thou seest altogether hast approoued the same that my heart agreeth with thy word For as the heart is enflamed with light loue of God so the tongue manifesteth the deuine motions of y e heart False therefore is the rebuke of my aduersaries which crie out that I not for the glorie of God and soules helth but for a certaine curiositie or some lewd desire or blind wilfull frowardnes doe retaine and propagate a kind of doctrine manifested from God yet the thing it selfe purgeth me For I coulde haue liued in worldly vanitie with promotion if I had beene free from this cause but now for that with great labour and great danger of life I professe the true doctrine and preferre the same before life it appeareth sufficientlye that I seeke no riches or worldly dignitie So are both these matters perceiued in Paules miseries that namely he bare about with him the Gospell for profitte and pleasure sake because he for the doctrine which he taught susteyned greate miseries when he otherwise amongst his contry men in greate reputation might peaceably haue liued Moreouer that Dauid in trueth and earnestly beleueth this doctrine is true he confirmeth it by that because he had rather suffer death then to cast away his profession of the Gospell Verse 4 From the workes of men in the worde of thy lippes haue I marked the wayes of the murderer THis litle verse sheweth clearly for what purpose this Psalme was made For it discribeth the conflictes of the church with heretikes fanaticall teachers which are in very deede théeues and mnrderers like as Christ in the 10. of S. Iohns Gospel saith All they which came before mee are theeues and murderers That is all those which came without my Gospell spred abroade false doctrines and established diuers maners of worshipping idols These workes of men haue I marked and eschewed saith he not with mans wisdome but with the wisdome of God which in his worde is delyuered Let vs therefore loue and reuerence the exercises of his heauenly doctrine that we may rightly acknowledge and call vpon God and be able to eschewe the confusion of fonde opinions and traditions of men For they which refuse and despise these exercises are like reedes tossed hether and thether with euery winde of doctrine as in the 4. of S. Paule Ephes is written Verse 5 Direct thou my goings in thy pathes that my foote steppes faile me not SVffer vs not to be drawne away by the deuill vnto impietie and other mischiefes defend vs against the deceiptes of the deuill gouerne vs with thy light and with thy couÌ„cels suffer vs not to perish deceyued by our owne erroures or moued by the imbecillity of the fleshe Great was the wisdome and vertue in Aharon chiefe prieste ouer the people of God and yet we see this man was moued by the deuill to make and sette vp a golden calfe to be worshipped Seing therefore great is the infirmitie of all men vouchsafe thou O eternall God Father of our Lord Jesus Christ to gouerne vs and shewe vs thy wholesome councels in priuate and publique affaires and with thy holy spirit confirme our hartes that they may obey thy will that we be not instrumentes of wrath but instrumentes of mercy and profitable members of thy church Verse 6 I haue cryed vnto thee because thou wilt heare me incline thine eare vnto me and heare my wordes HE repeateth the prayer to shewe that he did not coldly but with an ingent motion of minde craue of God the preseruation of sincere doctrine and subuertion of idolatrie Neither in deede any thing doubtinge of being heard prayeth he but without all distrust beleneth his praiers are receyued and heard So Paule 1. Tim. 2. biddes vs to pray without wrath and without doubting Let vs therefore withstand all doubtfulnes and vanquishe the same by faith that we may come vnto Godand call vpon him For this speciall worship of God horribly hindered when and so oft as our mindes are tossed and shaken with waues of doubtfulnes as experience teacheth whereby it is euident why it is needfull that the decrée made in the councell of Trent should be refuted which confirmeth erroure touching doubtfulnes in praying Verse 7 Deale wonderfully in thy mercies which preseruest those trusting in thee from them that resist thy right hande AL the godly ones haue néede of spirituall wisdome interpreting the promisses of God God perfurmeth his promises but other wise then mans reasonne thinketh Moyses did not thinke that he should wander fourtie yeares in the wildernes howe many in meane time despaired and cursed Moyses as a deceyuer of the people yea as a seditious and tyrannicall person And yet God at the length performed that which Moyses promised them and had begon by his decrée So was the preseruation of the church promised vnto the Apostels they and theire auditories were put to the sworde and yet in meane time the Church was furdered and more more florished These matters are to be learned of vs that we may prefer the worde of God before
12. I will repeate a fewe wordes out of the 13. booke of Plinie concerning the nature of the Palme tree and I will apply the same vnto the Image of the Church The Palme sayth he groweth not but in the warme countrie and it is not fruitfull in any place but in the hotte countrie It increaseth in a lighte and grauelly grounde and for the most part in a saltie ground It also delighteth in a waterish or moyst ground and all the yere long loueth to sucke humiditie Also some thinke that doung is hurtfull vnto it We haue sayde that saltilhe ground is brooked well of this Palme tree Therefore where no suche soyle is they sprinkle salte not at the rootes but a litle from it c. These after the same maner maye be spoken concerning fayth and the Church Fayth springeth in the grauelly and saltish ground that is in a contrite or broken heart through acknowledging of sinne and as the Palme trees haue neede of warmth and moysture so sayth is kindled by the holy Ghost and is watered by the ryuers of the Gospell And it is hurte of doung that is by corruption of doctrine the woundes of the conscience Furthermore as the Palme tree is fruitfull so fayth is not fruitles but effectuall by loue And as the Palme tree beareth waighte of any thing layde vpon her the more she is borne downe so muche more hyer she ryseth agayne so fayth is the vanquisher of sorowes amidst afflictions specially shineth Finally the leaues of the Palme tree neuer fall of so the fruits of the teachers are euerlasting as in the 15. chapter of John it is most comfortably sayd In this is my father glorified if ye be made my disciples and that you beare muche fruite and that your fruite do continue Verse 4 So shall not the vngodly do but as the chaffe shall they be which the winde driues to and fro Verse 5 Therefore shall not the vngodly abide in iudgement neither shall sinners stande in the congregation of the righteous EVen as he compareth the godly ones which are the members of the true Church vnto the flourishing and fruitefull Palme tree So doth he compare the vngodly contemners or enimies of the Gospel vnto a most light and vile thing namely chaffe which is tossed with the winde But as the first figure is full of consolation so this other is fearefull And were not the multitude of the vngodly ones more sturdie then the rockes standing in the sea and not perswaded in any age although they are beaten vpon with continuall waues vndoubtedly beholding this heauy and sorowfull figure they woulde earnestly quake for feare But the prophane securitie of the vngodly is signified in the 48. chapter of Genesis Thy sinne shall lye or rest till it be reuealed For the vngodly feele not fearefulnes and humbling of themselues till beeing suppressed with plagues they fall headlong into eternall destruction and as it were vayne chaffe shall be cast into neuer ending tormentes As Saule Pompeius Crassus Cato Nero Iulianus and others innumerable had tragical endes and death is vnto them a waye vnto eternall miserie What can be imagined more dolefull then this Image And yet notwithstanding vayne chaffe do beare sway and carry stately countenaunces vntill that they be throwne headlong from the toppe of their glory into present and euerduring calamities But although Origen beeing deceiued with the subtiltie of this figuratiue speache Therefore shall not the vngodly stande in iudgement wrested these words of the Psalme vnto a straunge and false opinion touching the particuler resurrection of the dead in the vniuersal iudgement Yet we omitting to confute Origen heare which we purpose in another place to do will recite a simple and naturall interpretation of this fifth litle verse Certaine it is that the name of iudgement is often times taken for a function or office This is therfore the sense that the vngodly ones as Annas Caiphas and others which beare a sway in the world as Pharisees and Saduces euer warring with God and holding battell with the true Churche yea although they seeme notably to be sensed with princely powers agaynst all chaunces of fortune yet they shall be cast out of their stations and shall be seperated from the true Churche as those which are accursed of God And although nowe and then punishments are deferred and God doth not by and by execute this iudgement yet as it is sayd Sera tamen tacitis paena venit pedibus Although late yet punishment stealeth on For God doth at length iudge betweene the conflictes of the true Churche and hypocrites the blasphemous part extinguished as the heretikes of all ages are subuerted the Churche remayning unmoueable not shrinking out of place nor yet out of order For the peculier glory of the Church is the preseruation of the whole body yea though in some part or member she be afflicted or persecuted Verse 6 Because the Lord knoweth the way of the righteous but the way of the vngodly shall perishe MAny Psalmes are like vnto Epigrams wherein some sentence beeing propounded afterwards followe amplifications and lastly is added the conclusion So in this short Psalme after a determinate proposition which and what maner where the true Church is do folow two amplifications A similitude of the fruites and successe of the true Church and an Antithesis of the difference betweene the true Church and that furious multitude which the diuels stirre vp against the Church Therfore in the ende is added the conclusion conteining the effect of the whole Psalme The Lorde knoweth c. That is he not onely approueth but also helpeth and aydeth the vocations of the godly ones according to that saying of S. Paule God worketh in you to will and to performe That is he draweth your willes and then not only helpeth forwards those desires but also gouerneth the euentes and giueth successe therevnto So did he stirre vp in Samuel good motions and after that helpeth the same and therewith in his harde gouernment gaue vnto him force and strength that he might endure those trauels and gaue him prosperous successe Contrariwise Achas and other hypocrites not crauing nor looking for helpe from God are vnhappy and are ouerwhelmed in their course before they coulde see or attayne the hauen This is the summe of this firste Psalme whiche conteineth a description of the true Church and of all the godly But that our affection may accorde with Dauids harpe I will annexe vnto this Psalme in steade of a conclusion this prayer A prayer consonant with Dauids verse I Giue thee thanks O eternall Father of our Lorde Iesus Christ that thou hast brought me silly sinner out of the kingdome of darknes into the kingdome of the light of the sunne and hast seperated me from the company of Idolaters and manquellers whiche night and day meditate and practise this one thing to subuert the trueth and the godly ministers of the Gospell and destroy
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