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
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
To doe willingly and wittingly against Gods commaundementes and to haue a desire to repent without which faith cannot be An euil conscience therefore and faith cannot be in the heart both at once The thirde cause That true prayer might be perfourmed of vs. For he that hath still an euill purpose of minde calleth vpon God in vaine Nay he cannot pray at all because he commeth vnto God without repentaÌ„ce and faith Now let a man consider what a wretchednes it is to liue carelesse of God that is not to bee able to craue and hope for the help of God but to be forsaken of God and enthralled of the deuill The fourth cause is Confidence in the helpe and protection of God This cause ryseth of the former causes For hee that with a good conscience endeuoureth himselfe hath euer a good confidence which is the swéete Nurse of olde age The fifth cause is Tranquillitie of minde Touching this cause let vs holde fast that most swéete saying of Gre. Nazianzen No thing so much reioyceth vs as a pure conscience and a good hope The siste cause is The mitigation and deliuerance in calamities For surely some help it is when sinne and mischiefes meete not together For these causes and such like wee must endeuour our selues that our conscience in all actions agree with the worde of God neither that we doe or allowe of any thing against conscience And when we retaine such integritie of conscience the minde is at quyet it holdeth fast faith and remayneth in fauour with God and man Verse 9 Let the wickednes of sinners I pray thee come to an ende and saue thou the iust O God that searchest heartes and raynes Verse 10 My help commeth of the Lord which preserueth them that be true of heart Verse 11 God is a iust Judge and a God which is angrie euerie day GOd will be acknowledged and discerned from all other natures by certaine properties because we can not feele or embrace him in our corporall armes And these properties in euery our prayer must we thinke vpon that we may discerne the true God from all natures and false gods For it is needfull a man know to whom he speaketh where god hath here made him selfe knowen what maner of God he is whether and why he heareth vs. In this place Dauid recyteth while hee is in praying three notable and cléere properties Whereof the first is Omnipotencie For it is onely proper vnto the Omnipotent nature to looke into all mens harts and to discerne true sorrowes from dissembling sorows And seeing this propertie may not be attributed vnto any creature it must needes be a cleere thing that wee ought not to make our prayers vnto men that are dead The second propertie in this place recyted is The Righteousnes of God who is angrie against al sinnes and wickednesse which are oppâ—gnant to his law Of this propertie we haue spoken more in the fifte Psalme The third propertie is The goodnes of God which helpeth those that are true of heart That is truely calling vpon him in Spirite and trueth without any other causes incident So happened it with Adam and Eue after their fall when they could not be helped by angels nor by their own pollicies neither yet by any other creature Then comes God from his secrete throane and receiued sinners to his fauor and geues them life Let our minde therefore behold this true God which made himselfe knowen by sending his sonne publishing witnes of him by raysing from death to life and other miracles done And let our minde therewith thinke that this is the true Creator and helper which is wise which heareth vs and is both true bountifull Just and sincere punishing also wickednes and sinnes which are contrarie vnto his righteousnes Verse 12. If the wicked wil not be conuerted he hath sharpned his Sworde hee hath bent his Bowe and prepared the same Verse 13. And he hath made redy for them weapons of death and he hath prepared for them whot burninge arrowes THe godly Reader without any Expositor well vnderstandeth how gallant a Description this is and how fearefull vnto the vngodly multitude For hee paynteth out as in a Table how God is armed with his Sworde purposely prepared and with his Bow not vnbent but redy bente whose Arrowes misse not the marke but hit home surelie and cast downe whatsoeuer they are leuelled at Beholding this Similitude let vs acknowledge the most iust wrath of God let vs craue with vn ayned repentance for his Sonnes sake that hee would asswage the same Vndoubtedly if wee were not of heartes as harde as Iron this heauie sight would thorowlie moue vs and would leaue the prickes of repentance in our heartes But we are too frosen hearted to thinke vpon so great matters Wherefore let vs crie â—ut and say with Hieremie Cap. 2. Turne mee O Lorde and I shall be turned Correct me O Lorde in thy iudgement not in thy furie least I be brought vnto nothing Let vs also learne the difference of chastisement towardes the godly and of punishment towardes the wicked For of the godly it is saide in another Psalme I will visite their sinnes with the rod. This Fatherly chastisement is not a token of reiection but an exercise of godlines And vnto this tryall of faith may those little verses of Mantuan be rightly applyed Sit licet in Natos facies austera parentum Aequa tamen semper mens est amica voluntas Though Parentes cast their countenance sterne vpon their children yet An equall minde and friendly will alwayes they vse most fitte But of the vngodly ones Amos recyteth a heauye sentence All sinners shall die with the Sworde That is shall fall out of present punishmentes in this life vnto eternall tormentes Which thinges sith so they be let vs with Dauid earnestly pray for their destruction vniuersallie And for the godly Lord reprooue mee not in thy wrath That is chaâ—â—en vs as a Father not with a Sworde but with a Rodde which within a little while after is cast into the fire Verse 14 Behold he hath conceaued vnrighteousnes and is greate with sorrow and bringeth foorth vanitie Verse 15 He diggeth a pit and delueth the same and is fallen into the pit which he made Verse 16 His labour shall bee turned vpon his owne head and his iniquitie shall rebound vpon his owne pate HEre are notable descriptions of the vanitie of such deuises as are put in vre by the enemies againste the godly ones which truely call vpon God For though the vngodly bende and practise all their counsels to the subuersion of the Church yet so much as to the effecte of the purpose pertaineth they bring foorth vanitie and fall into the same pit which they digged for the godly Finally theâ— mischieuous practises whereby they endeuour to subuert and destroy the godly ones redâ—uÌ„d vpon their owne pates The histories of Senacherib Iulianus and others are knowen which in
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
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
gates of hell grudge and repugne against it Also let vs perswade ourselues that this most sweete sermon pertaineth vnto vs and let vs include our selues into this saying Let vs know that wee also are florishing and fruitfull palmes if wee be faithfull hearers and keepers of the doctrine of the gospell In the ende he compareth the true Church with the multitude of the enemies of the gospel and of hipocrites by a contrarietie opposite and vnto this vngodlie multitude at continuall enmitie with the true church doeth hee denounce in felicitie of their counsels and euentes and an vniuersall ouerthrowe and destruction For the true Church standeth vnmoueable as the verie Rockes in the sea Vt pelagirupes magno veniente fragore Quae sese multis circumlatrantibus vndis Mole tenet scopâ—li nequicquam spumeae circum Saxafremunt laterique illisa refunditur alga As Rock or huge sea banke which sousing tide With roaring waues rush on doth firme abide Nor rock nor foming stones do fret or fume But flag or reede itost toth'shore consume Contrariwise the vngodlie enemies of the church are like vnto grasse on the house sides which before it be plucked vp withereth away as it is saide 129. Psalme And in 58. psalme the vaine enterprises of the vngodly are described in fiue similitudes 1. They shall passe away swiftlie as the water 2. They shall shoote their shaftes and not hurt 3. They shall waxe drie as snailes in the shelles 4. They shall die as the vntimelie borne fruite 5. They shall be taken away as young thornes before they be growen Or as the texte saith Before that your thornes become sharpe pricking That is ere tender thornes become greate and sharpe But the whole meaning of this Psalme is paraphrasticallie expounded excellently set forth in the 119. Psalme Therfore let the godly confer this brief example with that more ample explication there set forth that they may see what difference there is betweene a little running riuer and a mayne flood That is betweene Dialectica which is to bee thought as a briefe and stricte eloquence and that same right eloquence which they take to be Dialectica dilatata or inlarged maner of disputing Verse 1. Blessed is the man which hath not walked in the counsell of the vngodlie nor stoode in the way of sinners nor sit in the seate of scorners Verse 2 But whose delite is in the law of the Lorde and in his law will exercise himselfe day and night IT is an vsuall thing in definitions which are more ample and elegant not onelye to contein the affirmatiue sentence declaring what the thing is but also the negatiue remouing from the subiecte thinges opposite and contrarie So in this place this psalme describeth negatiuelie and affirmatiuelie the true members of the Church that the speeche might be more full and large They saith he are Citizens of the true Church and the dwelling places and temples of God whiche fall not into the furies of Epicures or into other fanaticall errours neither establishe Idolatrie nor further the crueltie of the enemies of the Gospell but with all their heart abhorring the societie or companie of the contemners and enemies of the doctrine deliuered from God doe heare the pure worde of the gospell and embrace the same with faith and good conscience and the same doe professe and aduaunce Then are not the Saduces Pharises Bishops of Rome and their champyons members of the church of God yea though they beare a Title and sway in the world which doe defende prophane and idolatrous furies such as are prayer vnto the dead a manifolde prophanation of the Supper of the Lord in their masses and the Percian pompe wherein the bread is carryed about against vsuall maner and is worshipped contrarie vnto the vse of the Sacrament The law of single life which is the originall of greatest mischiefes and which S. Paul calleth plainly The Doctrine of deuils Perpetuall doubting of remission of sinnes Wicked foule errours of contrition confession and satisfaction Pardons for money The fable of purgatorie The snares of mans traditions Finallie the cruell salaughter of honest persons whom they kill and slay onely for that they disalowe these foule and manifest errours and doe prosesse the trueth These being cleane contrarie vnto the eternall and vnmoueable rules of Gods worde Thou shalt haue none other Gods but me Also Eschew Idolatrie Againe If any man teach any other doctrine let him be holden accursed It is plaine that the defenders of those are not the members of the Church of our Lorde Jesus Christ but the instrumentes of the diuell and vesselles of wrath as Paule calleth them But because in other wrytinges the whole place touching the church is plentifully expounded I will now be content to admonishe That the beginning of this Psalme is to be adioyned vnto the other descriptions which are euery where recyted in the scripture Verse 3. And hee shall be like the tree planted by the Riuer side which shall bring foorth her fruite in due season and his leafe shall not wither away but all thinges that hee shall doe shall haue prosperous successe HItherto hath he deliuered doctrine touching the greatest matter of all namely which what maner a one and where the true Church of God is Now doth he effectually comfort vs agaynst all temptations and tryals which all the godly ones do suffer We sée the barbarous crueltie of the Turkes dayly further to spread We see hurly burlyes to arise betwixt Christian Princes amongst them selues hurtfull vnto the Church The matter itselfe doth declare that the maynteiners of Popish Idolatrie do burne with most bitter hatred agaynst the godly because they forbid the Gospell to be published and cruelly kill and slaye many honest persons What other thing in these shewes may mans reason conceiue but that shortly both the true doctrine it selfe and the studies of the same should vtterly perishe But agaynst this humane reasoning let vs oppose the moste sweete consolation which affirmeth That there shall shall alwayes some true Church remayne yea though the Diuell labour to extinguish the same And that the Sonne of God shal raigne for euer and that the labours of suche as teache and learne shall not be in vayne As elsewhere S. Paule maynely crieth out Your labour shal not be frustrate in the Lorde Which things sith they so be let euery man diligently trauell in his vocation neither let him cast it of for any terrours hatred imuries nor dangers But let him with fayth looke for helpe of God and hope for prosperous euentes according to the most sweete promise in this place deliuered He shall be like a tree planted by the riuer side which shall bring foorth her fruite in due season For where as the circumstances in this verse declare that Dauid alludeth vnto the nature of a Palme tree to the which in the 92. Psalme the Church is compared The iust shall florishe as the Palme tree vers
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
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
protect thee that I may plant the heauens c. Great are these premises which far exceede all human deuises and all the strengthes of men Therfore are they deryded beyonde measure of the vngodlye wyse wordlinges But let vs in the Church of God knowe that this true consolation of necessitie ought to be inculcate into euerie one of vs that our mindes might be confirmed in priuate and publique lyfe against hazardes or daungers in professing of the Gospell And although the importance of thinges which this verse conteyneth can not be conceyued yet notwithstanding let vs diligently consider the efficacy of the wordes For when he saith Out of the mouth he discerneth the principall Cause from the instrumentall cause as if he saide Christ is of power able and effectuall by the ministerie of the Gospell The ministers are onely Earthen vessels wherein is caried about great treasure that it may be the power of God and not oures 2. Cor. 4. For hee which planteth is nothing neither is he any thing that watereth but it is God which geueth the encrease 1. Cor. 3. And Christ saith It is not you which speake but the Spirit of your father which speaketh in you Mat 10. Hether vnto pertayneth that most pleasant saying of Nazianzen Nos linguam commodato damus Spiritui sancto That is We geue our tongue to the holy Ghost bestowed vpon vs. But after that he hath shewed the difference of the cause principall and instrumentall he declareth plainly not obscurely what maner instrumentes they be which God vseth in gathering of his Church together God hath chosen saith Ludouicus Viues in his 2. booke of Christian doctrine vnto so great and wonderfull work the Apostles priuate men base feeble vnskilfull and Infantes then whom none could séeme to be lesse fitte for the purpose But he chose the weakelinges of the worlde as S. Paule saith to confound the mightie ones 1. Cor. 1. It is the pointe of a most skilfull and most expert Artificer to worke that in a bad and simple instrument which another man can scarcely doe in a most apte and most likely for the purpose Like as men say Apelles with a cole taken out of the fire did so liuely paint out him of whom he was bidden to Ptholomeus his dinner that all men there acknowledged the same guestesbidder euen at the first shadowing But it is not to be marueiled that God perfourmeth what pleaseth him in likelye and fitte instrumentes who needeth none instruments at all whatsoeuer he purposeth to make Therefore sent he a very few vnto very many the rude to the skilful he sent children vnto most exquisite and most eloquent persons he sent the simple to the subtile ones the vnarmed to the armed the weaklinges to the warriors and the pore he sent to the rule and domination ouer the people of Rome For it was conuenient that at the beginning such a lowly and base state should be in the founders of this building least they should attribute any thing vnto humane strength and cunninge or repose any trust or confidence in them but vtterly distrusting their own infirmities should depend wholie vpon the helpe and sauegarde of God Both least any man might attribute any thing of those thinges which were wrought vnto mans power and also least that the same Apostles might contemne or despise any humilitie or base estate of others being mindful of their owne Thus farre Viues But as touching that which I haue spoken of the Apostles the same may in like maner be saide of all teachers in the Church For so Paule cryeth out For these thinges who is fitte or meeter Namelie to expound the doctrine to iudge and decyde greatest controuersies and to beare rule in the Church But what doe these infantes and sucklinges bringe to passe Are they onely infeebled with vaine contention which neither profiteth themselues nor other No saith he the labors of the godly Ministers in the church doe not onely profite men a short time but the fruytes are euerlasting of them which teach who doe gather vnto God an eternall church and are themselues enriched with eternall rewardes This Consolation is most oftentimes repeated as Paule saith 1. Cor. 15. Your labor shall not be frustrate in the Lord. And in the 1. Rom. The Gospel is the power of God vnto saluation to so many as beleue That thing also is most worthy of admiration that the Apostles perswaded both the learned and vnlearned of their time in so profound matters and farre passing the vigor of mans wit when as Philosophers could hardly perswade others in morall thinges more hardly in naturall thinges being furnished and prepared with knowledge eloquence and vse But that the kingdome of God as Paule â—aith consisteth not in wordes but in power 1. Cor. 4. The history of most worthy memory sheweth which is recyted of Ruffinus in the 10. booke of the Ecclesiasticall History A certaine olde man in the Councel of Nicene smally learned and of little knowledge but a constant confessor of Christ was not afrayde to encounter with an eloquent and wittie Philosopher and with him to dispute as touching the veritie of faith Neither in deede alleadged he delusions of subtile craftie spéeche but an euident and plaine meaning of truth Heare nie saith he Philosopher There is one God the Creator of heauen and earth and of all thinges as well visible as inuisible who created all thinges with the efficacie of his worde and with his holy Spirite established the same Therefore this Worde whome wee call the Sonne of God being merciful towardes mankind which led their life in errors like vnto bruite beastes was content to be borne of a woman to be conuersant amongest men and for them vouchsafed to die and he shall come agayne to iudge of all those thinges which haue bene done by euery one in this life That thâ—se thinges are and shalbe thus for a truth we beleeue neither inquire we curâ—ouslye vpon any part Doe not thou therefore weary thy selfe in vaine with searching for reasons and demonstrations of those thinges whose protection is faith or with busie questioning by what maner or meanes any one of these thinges may either seeme possible to be brought to passe or not brought to passe But answere me demaunding thee beleeuest thou these thinges The Philosopher being thorowly touched to the quick sayde hee beleeued him and reioyced to see himself conquered professed and held the same opinion in those thinges as the olde man did and perswaded others that they would be of the same minde with him protesting solemnly that this was done by Gods prouidence to the ende he might be conuerted to embrace the Christian Religion For so long sayth he as by wordes the matter was handled with me I answered againe wordes for wordes and what so was spoken with cunning of speech I laboured to confute But when for wordes vertue proceeded out of the speakers mouth words could not withstand vertue neither could
in the glorie of his Father Verse 6. Thou hast ordeined him aboue the woâ—kes of thy handes all thinges hast thou laide vnder his feete A Notable Expolition or pullishing of the meaning of Christes glorie proponinge both doctrine and consolation For it teacheth that Christ is the kinge of Kinges and Lord of Lordes Judge ouer quicke and dead vanquysher of sinne and death and the Rostorer of righteousnes and life And the restriction or Limitation added by Paule vnto this vniuersall poynte is well knowen as he saith 1. Cor. 15. Hee hath made all thinges subiect vnder his feete And where he saith he hath made all thinges subiect vnder his féete no doubt besides him who hath made all thinges obedyent vnto him Moreouer he comforteth vs and byddeth vs by faith to craue and looke for helpe of Christ who not onely wit but also can helpe those that flée vnto him for as much as he hath all thinges in his power Whether therefore feares within vs or fright without vexe vs let vs alwayes depende of this Lord and let vs repose all our hope of saluation in him which hope truely shall not disapoynté them that so trust in him Verse 7. All Sheepe and Oxen yea the beastes of the field Birdes of the aire and Fish of the Sea which walk in the pathes of the Sea THat which a litle before hee spake vniuersally now doth he amplifie by partes For euen as in Adams fal we lost the Lord ouer all liuing Creatures So in Christ we receiue our lost inheritance for we are partakers of all the benefites of Christ This place also teacheth that good giftes corporall are to be craued by vs of Christ in as much as all thinges are in his power Finally he confirmeth christian liberty in vse of meates For as Paule 1. Cor. 10. out of that saying in 24. psalme The Earth is the Lordes and the fulnes thereof learnedly groundeth this sentence viz. Whatsoeuer is solde in the Shambles that eate yee questioning nothing for Conscience sake So we may apply the same consequence out of these verses There is mentioned a certaine Historie worthy of memorye in Lib 1. of the histories Tripartite and 10. Cap. Of Spiridion a Bishoppe of Cyprus vnto whom when a Guest came vpon a fasting day and that accustomed prouision of meate could not such a day be vpon a sodayne made he commaunded the fleshmeate which he had in his house dressed to be set vpon the table The Guest seeing this sayde I will not this day eate any of this meate for I am a Christian Then sayde Spiridion And euen for this cause it is meete that thou eate because thou art a Christian For euery Creature of God is good and not to be reiected which with thankesgeuing is receyued The Gueste yealded to his purpose and gaue God thankes considering vpon the libertie geuen vs from our Lorde Jesus Christ by meanes whereof we are not onely freed from the Lawes or Limittes of these meates but much more from other farre greeuous bondes and fastened the Law vnto his persecution because he would not condemne vs. Verse 8. O Lorde which art our Lord how marueilous is thy name ouer all the earth THis last verse is a repetition of the first putting vs in minde that the proper worshipping of God in his Church is Confession of our sinnes Thankesgeuingâ— of his benefites and the preaching of the gospell wherein the glorye of God and of his Son our Lorde Jesus Christ is aduaunced and the life euerlasting illuminated in many persons ⧠The ix Psalme Exaltabo te Domine c. THE TITLE A Great obscuritie or darcknesse is there in the Titles of the Psalmes Wherefore if we cannot in all places touch the truth let vs yet be content with that which abhorreth not from the trueth I knowe that certaine Interpreters applie the worde Almuth vnto that phrase which they commonlie call Bassium as in my Grammer explication is set downe of the fifte Psalme But because it is the most bolde and constant way as the Grecians say I will enter here the beaten way and I will vnderstande Almuth Laben to bee signified of the Church which is a beautifull and florishing youth and yet in secrete maner That is not in vtter apparance to the eies of the vngodlie who iudge this Congregation to be a companie of olde wiues telling tales at their distaffe THE ARGVMENT THe state or condition of this psalme is to shew foorth the vniuersall woorkes of God persecution and deliuerance of his Church and preseruation of the bodie thereof yea although in some parte she be cruellie dealte with and also either the Conuersion or els the Subuersion of the enemies of the gospell All wise men maruell why the Church is in this life subiecte vnto so great miseries and they doe reason what maner of counsels or determinations those are which God vseth in gouerning his church Againe whether the Church shall amiddes the ruines of kingdomes haue any being or no. Concerning these secrete and marueylous matters doth this nienth psalme admonish vs and teacheth the principall lightes of the Church how to suffer great calamities by the assured prouidence of God and that this Church which publisheth the worde of true doctrine shall not altogether be oppressed at any time albeit euerie member thereof be exercised with diuers calamities Finallie it sheweth that the cruelties of the vngodly which now and then rage against the church are by notable examples punished Like as Pharao the Cananites Iewes and Aethnickes whose crueltie was great Let vs also thankfully with Dauid celebrate or solemnize this euerlasting conseruation of Gods Church and let vs fixe in our minds the wordes of his promise viz. Let them all trust in thee which know thy name because thou forsakest not them which seeke for thee Verse 1. I Will geue thankes vnto thee O Lord with my whole heart I will declare all thy wonderous workes Verse 2 I will be glad and reioyce in thee I will singe vnto thy name O most High TO geue thankes with all the hearte sayth D. Luther is neither to boast of your selfe in prosperitie neyther yet grutch against God in aduersitie but in both states to thanke God with like true and not famed praise Which thing to doe how harde and diffyculte it is experience sufficiently sheweth For albeit in prosperitie commonly the wordes of thankesgeuing be vsual with vs yet in aduersitie seldome times are such speeches heard of vs. The Lord hath geuen the Lord hath taken away blessed be the name of the Lorde But how feruent Dauides minde is here in such geuing of thankes the circumstance of the wordes declareth euidently and not obscurely I will geue thankes sayth he I will declare I will be glad I will reioyce I will singe Q. D. Hereby not only the minde and tongue doe worship God but also the other members doe shewe a token of thankefulnes And although the workes of God cannot
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
enterchange of their proper names must also be obserued in the other Verses Most truely sayde it is that the Gospell refresheth and comforteth our soules But Philosophie is onely a meditation of death But the Lawe is the power of sinne That is sinne were not so cruell were it not armed with the Law For by the Law sin is made sinne mightely Seeing therefore remedies for our sorrowes can neither be requyred of Philosophy nor yet of y e Law we must confesse that the only doctrine of the gospel doth effectually heale the wounds of the sore as in the 6. cap. of Esay Christ saith The spirite of the Lord is vpon me therefore hath he anoynted me that I may heale the broken or contrite harte c. For as it is also said Of them which being readie to dye of the Apoplepy are saued and as it were brought out of the iawes of death when as they hold the iuyce of wormwood vnto theire nosestrilles So these most sweete consolations So god loued the world c. Iohn 3. And againe Come vnto me all ye that laboure c. with many mo such like are the vanquishers of death and of desperations Dauid when he liued in exile by his sonne Absolon was driuen out of his kingdome felte this effecte of the Gospell working in himselfe and with remembrance of his owne sinnes was not a litle tormented The same felte also the conuerted théefe Finally no doubt euen all the godlyones fynde by experience that they can enioy no comforte in any place but in the Gospell which is the ministerie of the Spirite and of life Verse 9. The testimonie of the Lord is faithfull geuing wisdome vnto the simple THe thirde Epithet or name of the Gospell agréeth with y t saying of Christ Sanctifie them in thy trueth thy word is the truth Iohn 17. That is the only doctrine delyuered by the Sonne of God by the Prophetes and Apostles is the trueth touching God Besides this the doctrine of all sectes touching God are deuilish furies they do not publish God nor sanctifie mens mindes This saying therefore descerns the Church from all other sectes and condemneth all straunge opinions touching God which are contrarie to the gospell The fourth Epithet may be vnderstoode in the sentences of Christ and of S. Paule considered of vs. For so Christ in the 11. of Matt. saith I thanke thee O Father of heauen and of earth that thou hast hidden these thinges frō the wise and hast reuealed them vnto the simple ones And againe S. Paule 1. cor 1. Not many wise men after the fleshe c. But the folishe things of this world hath God chosen c. But they are the simple ones which haue no vaine ostentation or trust in theire owne wisdome and righteousnes but acknowledge theire owne infirmitie and theire corruptions and carefully séeke to put remedies vnto the woundes of theire conscience In such persons is the voyce of the gospell effectuall leauing in them the pearcing perswasions of that wisdome and righteousnes which pleaseth God but others swelling or puffed vp with pride or loue of theire owne righteousnes wisdome remayne in extreme erroures and blindnes yea and in the ignorance of greatest matters Verse 10 The precepts of the Lorde are righteous reioycing the hart the commaundement of the Lord is pure geuing light to the eyes THe fift Epithet is referred vnto the equallitie of the gospell because it accuseth all men without respecte of persons and againe promiseth and bringeth the grace or fauour of God vnto all them that flee vnto the Mediator For both phrases of the effecte of the gospell are vniuersalll viz. The preaching of repentance And the promis of grace But of this sentence els where it is ofte spoken The sixt Epithet agréeth with the second requires no longe exposicion because the godly knowe that The kingdome of God is not meate and drinke but peace and ioye in the holy ghost Rom. 14. The seuenth is opposed against corrupt doctrine of true inuocation for no nation nor sectes forsaking this worde delyuered by the sonne of God the prophetes and Apostles hath pure doctrine of god and inuocacion of the true God The eight let it be vnderstoode by an Antithesis The whole nature of men is blinde because she carrieth about her darknes namely doubtfulnes of God carnall securitie distrust false inuocation of the minde doubting and fleeinge from god and other innumerable motions straying away from the lawe of God But this blindnes doth not the world vnderstand No he is in loue with him selfe and extolleth himselfe by reasone of his small shadowe of externall discipline But the church being by the worde of the gospell admonished of sinne acknowledgeth and bewaileth her mishaps and craueth of god new light righteousnes and lyfe Verse 11 The feare of the Lorde is pure abyding for euer The iudgments of the Lord are true and righteous altogether THere riseth in deede by the lawe a feare but not sincere that is a seruile feare without faith which fléeth from God and doth not attribut prayse vnto god when man is iustly punished but by the gospel ryseth a sunne-like feare ioyned with faith which amonge sorowes reuyueth and camforteth the minde and draweth nere vnto God yea beséecheth and receaueth of him remission of sinne This faith maketh a notable difference betwene a seruile and a sunnelike feare Verse 12 More to be desired are then gold and farre aboue pearle or precious stone and more sweeter then hony or the hony combe VNgodly persons séeke after riches and pleasures and yet notwithstanding in great aboundance of riches and pleasures are they pore and wreched because these good thinges at length forsake them As when Pompey was ouercome no pleasures did asswage his sorrowe But Dauid being driuen into exilement and destitute of all humane helpes retaineth this firme consolation He knewe that he had his sinnes forgeuen he knewe that he had a mercifull god and he rested in god he knewe he should not vtterly perish This consolation taken out of gods word is more excellent then golde and sweeter then any hony I will adde here for declaration of the Antithesis the versicles of Solon For what so he said touching vertue this more truely may be applyed vnto the worde of God Multi improbi sunt diuites Et boni exiguas opes habent Sed nos non mutabimus cum ipsis Virtutis possessionemque sola firma est Nam opes subinde mutant Dominum Many euill men of welth haue store And good men they are very poore But we with them no charnge will make Of vertues possest nor them forsake Which vertue alone kydes firme with men For riches theire Lord chaunge now and then Verse 13 Yea thy seruant is admonished by them in keeping them there is greate rewarde MAnifolde profit is there in gods worde For it not onely teacheth but also admonisheth it ruleth helpeth vs with counsell it gouerneth the