O daughter and consider encline thine eare forget also thine owne people and thy fathers house This apostrophe or turning speach to the party absent is diligently to be marked wherein the holy ghost speaketh of the Church which is to bee gathered from among the Jewes because it instructeth the reader of the greatest matters namely of the kingdome of the Messias of faith of the abrogation of the Leuitical ceremony and extinction of Moyses law For inasmuch as to heare and to teach are two correlatiues it followeth that the Messias shal not be a king like vnto Alexander who by art of warre and corporall strength keepeth his subiectes in their duety but one which shall gouerne his church with his word and shal encline or frame their mindes vnto most willing obedience Furthermore seeing Faith commeth by hearing and hearing by the word Rom. 10. 17. let vs not seeke for reuelations besides or without the word of God but let vs know that we must not seeke God any other waies then by the word and testimonies from him deliuered neither that we must call vpon any other God but euen vpon the very same God who sending his sonne and giuing his gospel into the world so often times hath manifested himself by assured testimonies This doctrine touching faith setling her selfe in Gods worde doth this psalme deliuer where it saith in this verse Harken O daughter and consider encline thine eare c. And the phrase of the psalme agreeth with the eternal and immutable commaundement of the father crying of his some Mat. 17. This is my beloued sonne in whom I am well pleased heare ye him vers 5. Moreouer because that people in the nation of the Jewes were not wilde by nature but as kind and curteous people loued their cuntry especially reuerenced the temple wherein God so often manifested himselfe and loued the whole order of the Jewish pollicy then which they knew there was not a more excellent pollicy in al maÌ„kind more than their life therefore the Psalme perswadeth the Church gathered of the seede of Abraham to forget his people and to preferre the Messias before the ancient temple and pollicie and all other things which men in their order do desire as life possessions and peace It signifieth then that the pollicie of Moses must be extinguished and the Ceremonies in the Temple vsed must be abrogated or abolished Verse 12 So shal the King haue pleasure in thy beutie for he is thy Lord God and worship thou him There are many partes in this Psalme the conference or comparison whereof vanquisheth the godly ones that they cannot but acknowledge the Messias to be both Man and God and yet that the person of this Messias must be discerned from the person of the eternall Father The first part is the worthy praise of the excellenty of the Messias his person in the third verse Thou art fairer than the children of men Herehence is borrowed a manifest consequence All men sprung of the carnall seede of Abraham are deformed and polluted with much â—â—hinesse as in the third booke of Kings cap. 8. Salomon saieth There is no man liuing but hee sinneth verse 46. and as in the foureteenth psalme it is saide They are al gone out of the way they are altogether become abhominable there is none that doth good no not one verse 4. In this king and husband of the church there is neither any sinne deformitie nor filthinesse Therefore Christ is not only man but God who is only good and harmelesse The second part is that which confirmeth the article touching the diuine nature of the Messias Therefore hath thy god blessed thee In this saying he interpreteth that promise giuen vnto Abraham In thy seede shall all nations be blessed Genes 12. 3. 17. 8. 22. 17. as if he had said All men are accursed that is guiltie before God and worthy of all miseries and calamities because God is vnfainedly and horribly angry with sinnes The greatnesse of this displeasure can no power alone created take away no nor yet endure Needeful then it is that the Messias be God because he taketh away the curse that is Gods wrath sin and death and giueth the blessing that is righteousnesse and life euerlasting The third part confirming that same sentence is this Thy seate O God endureth for euer The psalme affirmeth euidently that the kingdome of the Messias is euerlasting for it is most apparantly seene that no worldly pollicie is perpetuall and the thing sheweth that the complaint extant in Ouids verse is true where he saith Sic omnia verti cernimus atque Alias assumere pondera gentes Item summisque negatum starediu So all things turned plainely we do see And other Nations beare another sway And mightiest states oft times denied be For to endure with any longer day Seeing then no gouernements are perpetuall it is a thing very cleare that neither this king the Messias is onlie man nor that his kingdome is a pollicie which shall perish such a one as the Jewes doe looke for The fourth part of this confirmation is where this psalme saieth Thy God hath annointed thee with oile of gladnesse aboue thy fellows In the 34. and last chapter of Deuteronomie it is written of Moses thus But there arose not a prophet since in Israel like vnto Moses c. verse 10. Therefore this psalme placeth and preferreth the Messias farre aboue Moses Then is there not onely humane but also diuine nature in the Messias The fift and last part of this glory is recited in this verse For hee is thy Lorde god and worship theu him But the Jewes do go about to trifle out so notable a testimony with this cauillation They say by the word Worship is signified the gesture of the body which is made before the presence of Kings But this sophisticall trifling may be refuted by conference of other testimonies as in the 72. psalme it is saide All kings shall fall downe before him All nations shal do him seruice verse 11. In these wordes the psalme euidently affirmeth that this Messias shal alwayes be called vpon or prayed vnto yea when he shal not be seene with eyes Therefore it speaketh not of any bodily gesture the which is made before the presence of Kings but it speaketh of the minde which craueth of the Messias that he would haue mercy vpon vs and be a Mediatour for vs would forgiue vs our sinnes would giue vs his holy spirit and life euerlasting and woulde bee our helper and defender yea euen in the daungers of this life against the outrages of the Diuell and of vngodly persons like as hee himselfe saieth Iohn 10. My sheepe heare my voyce No man shall take them out of my hand verse 27. and 28. Such a worship doth truely attribute omnipotencie vnto the Messias and doth witnesse that he is God And that the person of the Messias is to be discerned from
author of an euill example in the people of God For first hee should by his deede haue confirmed the slanders of those sycophants which cried out that Dauid was a seditious person and one that with force and armes would inuade Saules knigdome and should not be vnlike to that tyrant which saieth in the tragedy Pro regno velim patriam parentes coniugem Flammis dare Imperia pretio quolibet constant bene In english thus So I might raigne I would to ' th fire betake my countrie parents and my wedded mate Kingdomes by any meanes obtained doe seeme to be kingdomes well gained Furthermore the Philistims and other enemies of the church taking offence at this example had cried out in this manner In vaine may the people of Israel boast that their kings are giuen them by or from God when the thing and euent thereof shewed by what sleights or pollicies some persons had cast others out of their kingdome Last of all others moe with a certeine mischeuous practise would haue folowed him euen as those which blodely doe vse to sacrifice men haue excused their outrage by Abrahams example in sacrifising his sonne To the end therefore he would refute the slaunders of the citizens and enemies and stopp vp and make voyde that same welspring of their mischeuous malice hee vsed not the lawe of defence wherof mans lawes doe make mention but hee commended his way vnto the Lord and expected from him a ioyfull end of his daungers But seeing these are not written for Dauids sake but for our sakes let vs looking into Dauids example learne both silence and hope that is let vs wisely iudge what iniuries are to be put away and what are to bee suffered for the tranquilitie of the church and common wealth For that is a wicked impatience when a man will not suffer sorow to do the church good Also as saint Peter saith Let vs ioyne with patience godlynes 2. Pet. 1. 6. That is let vs call vppon the Lord in the day of tribulation and let vs craue from him either deliueraunce or mitigation of euills which ouercharge and exercise vs. Let not our patience bee onely philosophicall moderation but let it behold the will of God and let it bee ioyned with a certeine hope of a ioyfull end These exercises of fayth hope inuocation and patience in sorow shall bring more light to the reading of the Psalmes then large commentaries shall doe Now this Psalme is partely a Prayer and partely a thankesgiueiâ—g For the church both craueth of God benefits and giueth thankes for benefits receiued Herein Dauid therefore craueth defence from God against the subtile snare of Saul and he promiseth that he will celebrate or reuerently commemorate this benefit both with word and writing Let vs in like maner also craue that God would restraine the cruell counsels and practises of the enimies of the gospell and after our deliuerance let vs not be vnthankful but let vs acknowledge and celebrate the presence of God in his church and with greater zeale let vs aduaunce the doctrine of God Psal LIIII And exposition thereof Vers 1 Saue me O God for thy names sake and auenge me in thy strength Verse 2 Heare my praier O God and hearken vnto the words of my mouth NAme as I haue often times elsewhere â—aid comprehendeth causes impulsiue and â—â—all as touching God hearing vs. The mpulsiue is the promise of God the finall â—s the acknowledgment and worshipping of God Hee therefore craueth that he may bee heard and helped not for his righteousnes but for Gods promise sake which is beliuered to the church Therefore also craueth he to be deliuered that tesâ—imony of Gods presence might appeare in the church with consideration whereof many might be stirred vp to the acknowledging and worâ—â—ipping of God And let vs also when we are praying alledge these causes since it is most assured that God is specialy moued to giue his benefits partly with remembrance and memorie of his promise and partly in respect of his glorie But where he saith auenge me in thy strength let it be vnderstood according to the Hebrew phrase thus take oâ— thee the patronage of my cause declare thou that I was called by thy commaundement vnto the kingdome and that I haue not sought by ambition to aspire vnto the gouernement of Gods people as the syccpâ—aâ—â—s doe crie out But why addeth he in thy strength euen to giue God the glory not onely of goodnesse and mercy but also of immense and infinit power as if he said Thou not onely wilt but also art able to help and saue mee For needefull it is that wee in our prayer make mention of Gods fatherly will and power where with he created all things and most freely gouerneth all things It followeth in the text Heare my prayer O God and harken vnto the words of my mouth I haue often aduertised the reader that there is a twofold maner of invocation or prayer one of the heart the other of the mouth For although prayer may be made with feruent sighing of the heart yet the recitall of a certeine forme of praying conceiued without superstition is profitable for many causes For first hee admonisheth them that pray of many things and it is a certeine confession seperating vs from the vn godly and prophane sects After that he stirreth vp godly motions in mens hearts according to Saint Pauls saying Rom. 10. 17. Faith commeth by hearing and hearing by the worde Last of all an expresse recitall striketh euen very deuilles with feare For deuilles do not with any Gorgon or shield thrust forth against them more tremble for feare then when they heare true prayers made vnto God In respect of these commodities let vs inure our selues vnto the expresse recitall of some forme of prayer whether it be deliuered vs from Christ or in the Psalmes conceiued and let vs not spare for labours in the reciting of our prayers as many slouthfull or negligent persons doe Verse 3 For strangers are risen against mee And tyrants which haue not God before their eies seeke after my soule The reason of this prayer is borowed or taken from a heauie obiect which moueth God very much vnto deliuerance For as the naturall tender hearted father is moued with the misery of his young sonne or daughter so God in whome is all fatherly loue is moued with our miseries and feeleth those motions of the heart which are described in the II. of Oseas My heart is turned within mee my repentings are rowled together verse 8. And he amplifieth the furies of the enimies of the church with notable words to whome hee attributeth pride and tyranie For like as deuils are most proud spirits which are delighted in the destruction of Gods warkes So the instruments of those deuils are full of tyrannicall inselency which indeede riseth of this spring that they both neglect and contemne God and haue this voice of Niobes in
be destroyed by the furies of tyrants and heretikes Let vs therefore put great difference betweene the word of God and the word of creatures For he spake and it was done he commaunded and it stoode fast verse 9. Also this place as I saide admonisheth vs touching difference betweene philosophicall assenting and christian faith For in philosophie assent followeth experience as the â—â—hysitian hauing approoued that ginger doth warme the stomacke afterwardes affirmeth the same But in diuine consolation we must assent or graunt vnto the externall word and then followeth consolation These things must we learne in the true exercises of repentance and inuocation Verse 8 We wait for thy louing kindnes O God in the middes of thy Temple Verse 9 O God according vnto thy name so is thy praise vnto the worldes end thy right hand is full of righteousnes Verse 10 Let the mount Sion reioyce and the daughters of Iuda be glad because of thy iudgements Forsomuch as thy promises are not fabulous vaine but true ratified and effectuall we looke for mercy according to thy promises that is benefites necessary for the body and soule for mercy is oftentime taken for well-doing and that indeede in the middest of thy Temple that is in the societie of the true church without the which there is neither any saluation nor life Unto this acknowledgement doth spirituall worship and ioy appertaine for rightly and learnedly saide Augustine touching the blessed ones Tantum gaudebunt quantum amabunt tantum amabunt quantum cognoscent They shall reioyce so much as they shalloue they shal loue so much as they shall know For euery affect or motion riseth from the knowledge shewing the obiect as it is saide Ignoti nulla cupido Men desire not that they knowe not To this intent or meaning the Psalme saith here O God according vnto thy name that is thy acknowledgement so is thy praise that is the worship following that acknowledgement For ioy vnspeakeable is the companion both of acknowledgement and worshipping of God which he describing saieth Let the mount Sion reioyce and the daughter of Iuda be glad that is the vniuersall church and all the godly ones because of thy iudgements or because thou art Judge For euen as God sharply punisheth his enemies the epicures and blasphemous persons so he exerciseth lenitie or mercy towardes the godly ones and always in his anger thinkes vpon mercy This great mercy of God mitigating punishementes which we haue deserued all mindes and tongues ought to haue in reuerence like as Ieremy saith Lament 3. 22. It is the mercies of the Lord that we are not destroyed Verse 11 Walke about Sion and goe round about her and tell the towers thereof Verse 12 Marke wel her bulwarkes set vp her houses that ye may tel them that come after Verse 13 For this God is our God for euer and euer he shalbe our guide vnto death Plato saieth Magis amandam esse Patriam quam Matrem quia paetria sit diuinum quiddam We must loue our country more than our mother because our countrey is a diuine benefit But our true countrey ought to be the church and this is diuine indeede for it is the temple of God and the congregation of Christes members Wherfore to loue adorne help and preserue this ought euery man to bestow the addition of their dueties Let the teachers teach aright and with good conuersation adorne the doctrine and let them bee studious of publike concord and let them suffer and beare with some inconueniences lest they troble the publike peace of the church let the Magistrates maintaine peace and discipline and shew themselues nursing fathers of the church and of the schooles Let schollers learne the doctrine necessarie touching God and other good effectes needefull for mankind lest the knowledge of God be extinguished amongst men but let the church be preserued and many bee made heires of eternall life and let discipline be kept in vre Finally let euery one pray for those things which concerne the peace of Hierusalem as in the 122. psalme and sixt verse it is saide which thing who shall so do the hoped for haruest shall not disappoint their good expectation for that psalme promiseth much peace to them that loue the church PSAL. XLIX Audite haec omnes Gentes To him that excelleth a Psalme exhortatory committed to the sonnes of Korah THE ARGVMENT THe whole Psalme is an antithesis or contrary description of the Church and vngodly ones agreeing with the history of the rich Glutton and Lazarus full of vlcers as in the sixeteenth of saint Lukes gospel The thing sheweth that the church is in this life subiect vnto persecution and is oppressed with the kingdomes of this world But contrariwise the vngodly ones rule all at their will and carry stately countenances of credit This inequalitie of euents so troubleth many that they deeme the doctrine of the Church to be like a Cypres tree which though shee be thicke in shew yet is voide and barren of fruit But the Psalme opposeth against this obiection an answer most chiefly agreeing thereto which is borrowed of the issue or euent as if he said Exitus acta probat careat successibus opto c. The end approoues thats done before A wisher may want welfare the more Euery man thinketh the deeds are to be marked by their euents I acknowledge that the Church and all the godly ones for many causes are not opressed with a light burthen of calamities and that the vngodly ones doe by Gods sufferance now and then flourish for a time but at the time of death there is a great difference betweene the godly and vngodly ones For as the dead which die in the Lord that is in true acknowledgement and calling vpon him are blessed Apoc. 14. 13. Because they enioy the eternall company of God So the death of the vngodly ones is the passage vnto eternal misery For as touching the godly ones it is said expresly God shall deliuer my soule from the power of hell because hee shal receiue me verse 15. that is he shall not leaue me in death and destruction But contrarywise of the vngodly ones it is saide They shall neuer see light any more verse 19. That is they shall not feele consolation and gladnesse reposed in God but they shall remaine in torments for euer Seeing therefore all things are in this life short and momentany this Psalm calleth vs from the loue of brittle fading things and carieth vs to the consideration of death and of the future indgement wherein the chaffe shalbe separated from the wheate and the wheate cornes shal for certaine be gathered into the barne of euerlasting life but the vaine chaffe shall be burned with neuer quenched fire If we will regard this iudgement let vs with mightie courage suffer discommodities heere momentany because while we looke and turne vs about as they say behold immortality shall strait be heere Psal XLIX And
in the whole booke of Psalmes For first of all it conteineth most ample doctrine which neither the eloquence of angell nor of man can conceiue touching sinne touching grace touching the gift by grace difference of worshipings cr touching the Crosse After that it disposeth and chargeth great matters in most excellent order For seeing the first and cheefest promise is the promise of grace and life euerlasting to be giuen freely for the Mediators sake who will denie this prayer is wisely ordeined wherein before all things he craueth forgiuenesse of sinne reconcilation and life euerlasting And because without acknowledgment and confession of sinne forgiuenesse or absolution of sinne cannot be receiued according to that saying of I. Ioh. I. 9. If wee confesse our sinnes God is faithfull and iust that he will forgiue vs our sinnes and clense vs from all our i niquity he franckly and openly confesseth his sinnes and pointeth his finger vnto the ground of mischiefe namely originall sinne But as Saint Paul ioyneth together grace and the Giftes of grace so Dauid vn'o the petition the remission of sinnes next adioineth a petition of sanctification which is wrought by the holy ghost the gouernour of the minde will and heart finally because it is an vsuall manner in crauing any thing to grant thankfulnes for the same hee promiseth that he will giue some recompences which doth make for the glorie of God and welfare of the church And vnto his couenaunt wisely he ioineth betweene both the place and difference of sacrifices whereof some are figuratiue and others are morall and the doctrine touching the crosse These secret and greatest matters he so adorneth with lights of wordes and sentences that therein nothing wanteth touching most profound eloquence Seeing therefore this Psalme aboundeth not onely with store of most excellent matters but is also notably disposed and adorned no doubt there is but it may and ought to be learned euery word thereof and daily repeated when we doe pray And let him knowe that he hath profited much whom this right golden psalme shall greatly delight Psal LI. And exposition thereof Verse 1 Haue mercy vppon me O God after thy great goodnes according vnto the multitude of thy mercies doe away mine offences Verse 2 Wash me throwly from my wickednes and clense me from mine sinne IN the two and thirtieth Psalme before he hath recited a definition of beatitude or cheefe felicity in these wordes Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man vnto whom the Lord imputeth no sinne verse 1. 2. For nothing is more wishfull in true sorowes rising from the wrath of God against sinnes then reconciliation with God This benefit therefore with most feruent prayers and with all his heart craneth he of God saying verse 1. Haue mercy vppon me O God according to thy mercy as if he said I confesse vnto thee that I haue sinned horribly as a most wretched sinner and I am sory with all my heart that I haue offended thee forgiue mee my sinnes and couer my filthines and for thy sonnes sake our Lord Jesus Christ whom thou wouldest haue to be a sacrifice mediator and intercessor for vs doe not thou impute vnto mee my manifold disobedience For so oft as in the Psalme mention is made of the mercie of God wee must straight way cousider of the promises touching grace and of the mediator for whose sake the promise is ratified Also let there be a difference in thy sight betwene the lawe and the gospell 〈…〉 lawe truely hath large and great promises yet consisting vppon condition of full obedience But the promises of the gospell is vniuersall and free offering forgiuenes of sinnes for the mediator the sonne of God his sake our Lord Jesus Christ God and man not for our owne worthines nor for our owne vertues nor for our owne works or merits This promise ought to be imbraced by fayth because it is the euerlasting and immutable commaundement of God that in our conuersion that is in our vnfained sorowes and feares wee should beleeue we are receiued for his sonnes sake according to that saying I liue saith the Lord I wil not the death of a sinner but that he would repent and liue But to the end this true fayth may bee rightly vnderstood it is nedefull we alwayes haue in our sight that admonition of Barnerd wherein he saieth Thou must and oughtest to beleue that thy sinnes are forgiuen thee The deuill knoweth that sinnes are forgiuen some men and many men as Saule and Iudas beleeue that sinnes are forgiuen others Wherefore let this necessarie admonition be fast fixed in our mindes Beleeue that thine owne sinnes are forgiuen thee Touching this fayth speaketh Paul where he teacheth that the promise is to be receiued by fayth They receiue not the promise which beleeue that the same is offered vnto others and not to themselues like as in the epistles of Saint Iohn it is written He that beleueth not the Sonne accuseth him oflying When therefore thou recitest this article of the creed I beleeue in the forgiuenes of sinnes vnderstand thou that sinnes are not forgiuen others but thee also Touching this fayth it is said Being iustified by fayth we haue peace Rom. 5. 1. Neither must we seeke for other consolation but we must settle our selues satisfied with this fayth in God for the mediator sake But seeing the doctrine touching iustification is in another place fully handled I am nowe more breefe and I exhort the Reader that hee should diligently consider the weightinesse of the words Hee sayth not in vaine nor rashly According to the multitude of thy mercy doe away mine offences But this necessarie consolation of the immense mercy of god doth he set before the greatnes and multitude of our sinnes And this forme of words agreeth with the most sweete saying of Paul Rom. 5. 15. Grace euer aboundeth aboue sinne that is how great so euer our sinnes be yet is it assured that the sonne of God is mightier Therfore let vs not vnto other offences adde desperation but let vs beleeue that grace is more aboundant then sinne and that the sonne of God is more mighty then all the kingdome of the deuill Like as in the first promise it is said Gen. 3. 15. The seede of the woman shall bâ—use the Serpents head Also let vs consider what sweete resemblences of forgiuenes of sinnes are set downe in the words Doe away and Wash Saint Paul in 2. Coloss describing the benefits of Christ vseth the same metaphore Christ saith hee hath cancelled the hand-writing which was written against vs which was contrarie to vs he euen tooke it out of the way and fastned it to the crosse verse 14. He alludeth this saying vnto trophees or pillers which were woont to be set vp wherein things done were written for memoriall For he saith vpon the crosse as it were vpon a piller the hand writing was hung vp that is the
accusation whereby our conscience as touching the lawe accuseth vs. This accusation as it were done away hee sayeth doth hang vpon the crosse of Christ who hath for vs payed the ransome Let vs looke vpon that trophey or piller with fayth so often as wee call vppon God For our vnworthines murmureth against vs thus why commest thou vnto God why darest thou craue good things when as for thy so many sinnes thou hast deserued great punishment wrath and destruction whilest as yet thou feelest many vile motions in thee Against this distrust of minde fleeing away from God doth hee set vs downe this trophey Here sayth he behold thou the accusation hanging and blotted out come thou vnto God in confidence of the mediator and craue his holy spirit and other benefits The metaphor of Washing away may beâ— vnderstood out of the history extant in the 13. Iohn vers 8. If I wash thee not thou shalt haue no part with mee Againe ibidem verse 10 Hee that is washed needeth not to wash his feete but is cleane euery whit These sayings without doubting do describe iustification Except he himselfe wash vs that is except hee with his owne blood doe redeeme vs and except wee beleeue that we are redemed by the blood of Christ wee shall not be heires of eternall life Hee that is washed needeth not to wash his seete that is hee that is iust by fayth and is sanctified is cleane that is altogether pleasing God But yet in this life our feete must be washed continually that is our motions Weake nature in this life begetteth many wandring motions These filthie spottes ought continually to be washed and the interpretations are knowen The beleeuing person is cleane altogether that is to say by imputation But in this life is begunne a newnesse not yet altogether fulfilled These things are elsewhere largely spoken of Now let the Reader gather the paraphrasticall parts of the first proposition thus Eternall God father of our Lord Iesus Christ forgiue me my sinnes past wherein I am wicked and filthily defiled By the mercy which is promised for thy sonnes sake our mediator doe away both the most sorowfull accusation of my conscience as it were a hand-writing against me and in the blood of thy sonne wash away the remnants of sinne sticking in my weake nature like as it is written I Iohn 1. 7. The blood of Iesus Christ clenseth vs from all sinne That is taketh away not onely sinnes formerly committed but also couereth the remnants of sinne which as yet wee seely soules and weakelings do beare about with vs. Let therefore this proposition be adioyned vnto other testimonies which confirme the article of Justification and let it alwaies sound in our eares heart and tongue because we haue euery moment neede of the free forgiuenesse of our sinnes Verse 3 For I knowledge my faults and my sinne is â—uer before me This verse pertaineth vnto confession wherewith man soroweth in Gods presence that he hath sinnes and by faith craueth forgiuenesse of his offence and mitigation of punishments And there is a great force in the worde The acknowledgement of sinne The acknowledgement is not an idle or vaine consideration such as was in Dauid before his adultery when he also knew that adultery was forbidden but it is a feare and casting downe of man acknowledging God to be angry as Dauid did know his sinne after the most greeuous rebuke which hee had Furthermore in the word Sinne we must consider a relation namely that man by reason of sinne is guilty of Gods euerlasting wrath and punishment except hee haue forgiuenesse for the Mediators sake Touching this guiltinesse in the Lawe it is saide Deuter. 27. Cursed be euery one which continueth not in al things which are written in the Law ver 26. Verse 4 Against thee onely haue I finned and done this euill in thy sight that thou mightest be iustified in thy saying and cleare when thou art iudged He repeateth a confession amplified with most sorowfull wordes as if he should say I come vnto thee not trusting in mine owne righteousnesse or worthinesse but onely bringing a confession of sinne To thee only am I a sinner and do euil in thy sight for the particle only may not be referred vnto the pronowne but is a debarring of his owne dignitie or worthinesse to be referred vnto the word following sinner So first hee teacheth vs to bring the confession of our sinne vnto God This confession of sinne is more feruent and more perceiued when God encloseth vs euery where with signes of guiltinesse in punishments like as when Dauid was driuen into exilement But it followeth in the verse That ihou maiest be iustified in thy sayings and ouercome when thou art iudged These wordes comprehend both a most graue doctrine that God punisheth iustly and a most sweete consolation touching the promise of mercy which God performeth for his trueth or to witnesse that he is true Dauid going forth in his banishment saide I acknowledge and confesse that I am guiltie and haue deserued punishments and I pronounce that thou art a iust God seeing thou doest manifest thy most iust wrath or displeasure against my sinne and doest punish me And I pronounce that thou ouercommest when hypocrites doe iudge thee As Saul Cato and all the vngodly ones do thinke that they haue not deserued so great calamitiess or surely thinke that God is too seuere who hath burdened this our weake nature with such a multitude of miseries so they accuse and condemne God and speake euil of him But let vs render the praise of righteousnes vnto God when he punisheth as Daniel saith cap. 9. 7. Vnto thee Lorde belongeth righteousnes but vnto vs shame Furthermore needeful it is that an other meaning be added touching the promise of mercy because when this consolation commeth not hereunto there remaineth a fretting and grudging of the heart such as was in Saul or Cato wee must therefore adde this I acknowledge my selfe to bee guiltie and to haue deserued punishments I confesse thy wrath is most iust and I craue mercy not trusting in my worthinesse but in thy promise Heare mee that thou maiest be iustified that is to the end thy trueth may bee published that thou keepest promises and in truth hearest receiuest and deliuerest those that call vppon thee shew a testimonie and example wherein it may be seene that thou art the keeper of promises when thou hearest me an vnworthy person Verse 5 Behold I was shapen in wickednes and in sinne hath my mother conceiued me He accuseth not his parents nor condemneth the selfe worke of generation but he bewaileth this mischiefe the which with most sorrowfull wordes is of S. Paul described where hee saieth Rom. 8. 7. the wisedome of the flesh is enmitie against God For the substance by God is one thing and the disorder which commeth afterwards is an other thing and a deprauing of Gods worke namely darkenesse and doubtings in minde
God alone then for a man to put his trust in a thousand princes And were it not a thing hatefull I would here commemorate examples of the lightnes and lewd loosenesse of some which haue muâ—ded and assaulted with hostilitie euen their very colleges and companions of the same iourney by sea But these new examples I omit and I beseech God that he would vouchsafe to defend vs with the shadow of his hand not onely against our enemies but also against our vnfaythfull and vnconstant companions or sociates Amen Psal LV. And exposition thereof Verse 1 Heare my prayer O God and hide not thy selfe from my petition Verse 2 Take heed vnto me and heare me how I mourne in my prayer THe Sonne of God saith True worshippers do worship God in spirit truth Iohn 4. 23. as if he sayd Hypocrites do pray without vnderstaÌ„ding without deuotion and with a contradietion without vnderstanding because they consider not the essence and will of God manifested in his commandements and promises neither doe discerne things that are to be asked of God Finally neither consider they what a vertue true prayer is but after the manner of prating Parots doe sound words which they vnderstand not Without deuotion because they feele not spirituall motions in time of prayer as faith hope and patience but they pray with wrath and with doubting that is they do fret and fume in miserie against God and doe doubt of his hearing of them Finally they pray with contradiction speaking one thing and thinking another for though they haue these words in their mouthes Sanctified be thy name Thy kingdome come Thy will be done Mat. 6. 9 10 yet their heart disagreeth from their tongue forasmuch as they vehemently desire and earnestly with for the destruetion of the true knowledge of God and the ouerthrow of Christes kingdome and that many things may be vnthankfully done against God Such is the prayer or rather much lippe labor to little purpose of all them which defend idolles and manifest errours but the godly ones as Dauid in this place do worship the father in spirit and trueth that is doe bring with their prayer true acknowledgement of the essence of God and a consideration of the commandements and promises wherein God made his will knowen and they knowe what benefits God will giue vs without condition and wherein he will require obedience Furthermore they acknowledge and bewaile their sinnes yet with faith they vanquish doudtings beleeuing that though they be vnworthy of themselues yet for the Mediatours sake they are and shall be heard Finally in the prayer of the godly ones there is a consonancy of the minde will heart and tongue then which harmony none can be thought more sweet Let this difference betweene true and hypocriticall prayer be often considered in the Psalmes when indeed it bringeth some light vnto the reading of the Psalmes Now thinke with your selfe how feruent Dauids prayer is Heare saith he my prayer O God and with that he addeth this as it were striuing with doubting Hide not thy selfe from my petition yea and he requireth God to take heed vnto him Take heed vnto me and heare me And least any man should thinke that Dauid is colde or goes about some other thing in time of his praying he affirmeth expresly that he will rule his motions in the same prayer that is he will craue of God with most feruent desires and with all his heart benefits necessary both for his soule and his body But why doth he make mention of being vexed berely because he would signifie that he felt outward feares inward fightings 2. Cor. 7. and did not only striue with externall dangers wherein his body was exercised but also with feares and deiections rising from acknowledgement of sinne and of the wrath of God for most commonly the enemies threatnings and the conflicts of conscience striuing with sinne and with the wrath of God doe come together in one obiect But these things are often times repeated and set foorth in the Psalmes therefore I am now more briefe herein Verse 3 The enemy crieth so and the vngodly commeth on so fast for they are minded to doe me some mischiefe so maliciously are they set against me Verse 4 My heart is disquieted within me and the feare of death is fallen vpon me Verse 5 Fearefulnes trembling are come vpon me an horrible dread hath ouerwhelmed me We need not long interpretation in these complaints because they are vnderstood by considering our owne and others examples for how much euery man suffereth so much he knoweth as one of the old writers saith notably But contrarywise he that is tempted what things doeth he suffer For there are three instruments or meanes to learne diuine things by Meditation Prayer and Temptation for the Scripture deliuered from God needeth no allegorie but contemplation and vnderstanding Seeing then we suffer such like things such complaints become more sweet in taste with vs which are euery where extant in the Psalmes Verse 6 And I sayd O that I had wings like a Doue for then would I flee away and be at rest Verse 7 Lo then would I get me away farre off and remaine in the wildernesse Verse 8 I would make haste to escape because of the stormy winde and tempest He addeth vnto the complaine a prayer of fleeing away Would to God sayth he I might be seperated afarre off from my false and vnfaithfull friends which lie in wait for me nights and dayes and are bent vpon all occasions whereby they may ouerthrow and oppresse mee After the same maner all the holy ones desire to be dissolued and to be with Christ Phil. 1. 23. that is desire a more sincere beholding of God and full and perfect deliuerance from sinne for like as a trauailer making his iourney in the darke knowing neither the way nor the place where he goeth reioyceth when the morning beginneth to waxe light so all the godly ones feeling the burdens of sinne and striuing with diuers dangers do desire to haue fellowship with God and being called to the end of their life doe willingly cast aside the grieuous burden of doubtings and the filthinesse of sinne which is in this our vncleane lumpe of flesh remaining and do wish themselues altogether and alwayes feruently desire to haue the loue of God and gladnesse in God These prayers are neither obscure nor vnknowen to the godly ones I passe on therefore vnto the verses following Verse 9 Destroy their tongues O Lord and diuide them for I haue spyed vnrighteousnesle and strife in the citie Verse 10 Day and night they goe about within the walles thereof mischefe also and sorow are in the middes of it Verse 11 Wickednes is therein deceit and guile goe not out of their streetes Seeing wee must needes be conuersant in the world as it were in Medeas bosome euen vntill the very last end of our life and vocation let vs
Dauid on Michtam concerning the dumb Doue in a far Country when the Philistims tooke him in Gath. The Title THe history whereof mention is made in the Title is recited in the 1. li. Samuel 29. cap. And though the declaration thereof be briefe yet painteth it out the Image of those Kings Courts wherein Ambition Emulation Enuy Hatred Slaunder and a thousand sleights do beare sway for the Gouernours in king Achis Court burned with very hatred at the glory of king Dauid and could not rest in quiet till they had driuen this exile away whose wisdome and vertue was excellent And how like one egge is vnto another or milke like milke so like is one Court vnto another But why do I speake of Courts when euen in very schooles there are contentions for poore superioritie Let vs therefore be Doues and indeede dumb Doues without the case of our confession as in the old verse is said Melius est hospitem tacere quam clamare Better doth silence a stranger become Than for to be too too tatling of tongue For there is difference betweene allow able silence and vniust silence because there are often probable causes why we must keep silence according to the Pr. 25. 20. Like as vineger is poured vpon niter so is he that singeth songs to an heauy heart Also many things doth the thing it selfe refute when we hold our tongues Here then a question is asked when wee must keepe silence or when we must speake Seeing the confession of our Religion is knowen wee are able to passe ouer reproches being accused of heinous crimes let vs purge our selues modestly and let vs beare with many more slender reproches and stoppe their mouthes with silence and let vs take heede that our aduersaries may in our life and conuersation be refuted and not with words as Cicero saieth Male mecum agitur si me oratio potius quam vita mea purgat It goeth euil with me if my speech rather than my life should purge me And Scipio saith in Liuius Res non verba ad purgandum se parasse he had addressed matters not wordes to purge himselfe withall It is an vniust silence when eyther with feare or flattery a true opinion in case of Confession is hidden or not reuealed Of this vniust silence this our age affordeth vnto vs very many examples Christ himselfe both before Herod Luk. 23. 9. and againe when he vvas vppon the Crosse ibid. 34. And vvhen Dauid heard Semey crying out against him 2. Sam. 16. 7. Come foorth come foorth murtherer and wicked man Let this be inough spoken as touching the Title THE ARGVMENT THere be three parts of this Psalme the first is a prayer wherein he craueth defence against the malapertnes of his enemies amongst whome hee liued in exilement the second parte is a declaration of his calamitie For although it be a great mischief for a man to be pluckt away from the society of his parents and friends and to wander amongst vnknowen persons without honour and to be cast â—orth to al dangers of fortune yet there are greater mischefs not to bee conuersant in the congregation of the true church and not to haue or enioy the sweete conferences with the godly ones but to heare the blasphemous speeches of men against God The greatnes of these mischefs exceedeth all cogitations of minde and eloquence of tongue The third parte is a thankesgiuing for defence and deliuerance from God For as Saint Peter saith 2. 2. 9. The Lord knoweth to deliuer the godly out of temptation c. and as Saint Paul saith 1. Cor. 10. 15. God is faithfull which will not suffer you to be tempted aboue that you bee able but will euen giue the issue with temptation that ye may be able to beare it But alwayes in the reading of the Psalme let vs consider of the application seeing the church liues banished in the world and not vnlike to the Halcyan bird building in the sea rocks we must craue that God would mitigate these calamities in the whole bodie and all the members thereof and now and then grant vs after teares gladnes Also let vs be thankefull vnto God for the mitigation of those calamities and for his wonderfull defence of the church against the rage of the world and of the deuils Psal LV I. And exposition thereof Verse 1 Be mercifull vnto me O God for man goeth about to deuoure me He is daily fighting and troubling mee Verse 2 Mine enemies are daily in hand to swallow me vp for they be many that fight against mee O thou most highest The cruelty of hatred wherewith the enemies of the godly ones doe burne is in most sorowfull words described of Saint Paul 1. Corint 4. 9. The godly ones are made a gasing stock vnto the world also ibid. 13. the filth of the world the of-scowring of all things For excrementum signifieth an odious thing filthily defiled accursed worthie of destruction for which God punisheth whole nations except it be vtterly taken away And as excrementum is a filthie thing vpon earth so reiectamentum signifieth a man who with his contagion hurteth his companions of the same iournie by sea and whome it is needefull that wee cast into the sea least all that are in the ship and the ship it selfe be ouerwhelmed with the raging flouds Now thinke what a heauie and sorowfull thing it is to be iudged a plague and destruction of mankinde and to be nights and dayes laied open to all chaunces of sodaine dangers Wherefore we must sufficiently well furnish and arme our mindes with true doctrine prayer and testimonies of the true church that wee be not oppressed with the vniust iudgements of the world or else doe start back from the gospel through feare of dangers Verse 3 Neuerthelesse though I am sometimes afraide yet put I my trust in thee Verse 4 I will praise God because of his worde I haue put my trust in God and will not feare what flesh can do vnto me Unto the historie he addeth a consolation which is taken not out of Philosophie but out of the worde of God For most truly it is said in the 119. Psalme part 3. ver 2. This is my comfort in my affliction because thy word hath quickned me For in sorow vnfained when the minde seeketh euery where for comfort and we find by experience wee are not helped by mans deuice or imaginations at the length the godly minde running downe to the preaching of the gospell as it were vnto a fountaine of liuely water beginneth to setle it selfe and to feele Gods helpe and presence and the restoring of life euerlasting And here let the nature of faith be considered which as Saint pauls epistle Heb. 11. cap. 1. verse hath set fortth is the ground of things which are hoped for and the euidence of things which are not seene For it is a matter important to beleeue those things which wee see not to
the same policie might witnesse that Christ hath beene present vpon earth For it behaued that Christ should be borne in Bethleem and in very deede so was he when the policie of Moyses stoode in force But now more then a thousand and foure hundred yeares the city of Bethleem and the policie of Moyses lie ouerhrowen and brought to none effect Then needefull it was that Christ should come in the flesh laug before All these causes are most worthie of diligent consideration Verse 12 For the sinne of their mouth and for the words of their lippes they shal be taken in their pride and why their preaching is of uâ—sing and lies Verse 13 Consume them in thy wrath consume them that they may perish and knowe that it is God that ruleth in Iacob and vnto the end of the world Verse 14 And in the euening they will returne grin like a dog and will go about the citie Verse 15 They will runne heere and there and grudge if they be not satisfied The cause of the perpetuall banishment of the Jewes is not any ciuil ossence but a high degree of sinne namely Blasphemie against Christ and his church For they call Christ a deceiuer and a malefactor moreouer they cast vpp from their hatefull stomacks such bitter railing against him as one shippe cannot carrie away And the church which embraceth the gospel touching Christ they call the people of Edom that is crewell and full of blood For these reuilings which they vsed against Christ and his church doe they suffer greeuous punishment and iust punishments For in their banishment they wander abroade as it were dogges which when the wringing of their belie vexeth them doe make a horrible howling For although they require and looke for doubtfully a Messias go about to set vp anew their kingdome yet neither find they the Messias no nor yet thogh they burst themselues can they set vp againe their ancient gouernment The histories are knowen touching the scoms and out-casts of the Jewish people which now and then went about with all indeuor to recouer their countrie restore their temple but their looked for haruest hath disappointed them with a vaine reaping For other whiles with the Romane armies and otherwhiles with horrible prodiges or wonders they were ouerthrowen and scattered abroad as in the 21. Psalme is before declared And that the Jewish rabins are not onely blind but the leaders of blinde hereof it may be adiudged whereas with a most scuere decree they forbid that no man shall despute of the time when the mesias shall come whereof indeede God hath appointed almost the time itselfe in 9. of Daniels prophecieâ— And how I pray you do they sycophantically wrest the most excellent prophecies touching the natiuitie passion resurection and eternall kingdome of Christ the Messias from their natiue and proper vnto a strange and improper meaning and so all witting and willing do procure darkenes vnto themselues and others Therefore when we reade these and other innumerable such like things let vs partly bewaile the blinde stubbernnesse of this most wretched nation and partely tremble with feare in thinking vpon the wrath of God whose most euident example is seene in this out-scowring or scumme of the Jewes For if God spared not the naturall branches as saint Paul saith what shall become of the wilde graffe Rom. 11. 21. that is if God poure out his wrath vpon that people from amongest whom Christ was borne howe much lesse will hee spare other enemies and contemners of the Gospel Let vs therefore liue in the feare of God the Lorde and let vs keepe still the excellent benefit of the gospel by the holy spirit lest the same thing happen vnto vs which hapned vnto those same vnthankefull Iewes Verse 15 As for me I will sing of thy power and will praise thy mercy betimes in the morning for thou hast bin my defence and refuge in the day of my trouble Verse 16 Vnto thee my strength will I sing for thou O God art my refuge and my mercifull God Two sacrifices there are wherein God specially taketh pleasure and delight the one is Thankesgiuing the other Mortification that is of true contrition and of obedience in miseries the one and fiftieth psalm saith A troubled spirite is a sacrifice vnto God a contrite and humble heart O God wilt thou not despise Of the other kind of sacrifice wee haue already often times spoken in the Psalmes so that it would be a thing vnpleasant to sing that song here againe PSAL. LX. Deus repulisti nos c. To him that excelleth vpon * Shusshan * Eduth or * Michtam a Psalme of Dauid to teach when he fought against Aram Naharaim and against Aram Zobah when Ioab returned and slew twelue thousand Edomites in the salt valley The Title THere is a great difference betweene the gouernment of the kingdome of Israel and other gouernements For though all good gouernements be ordained of God yet this kingdom was by the expresse word of God ordained and had a speciall promise touching the preseruation thereof vntill the time of the Messias sent into the world Such a promise hath not any nation now but after a sort we know that God will giue some harbouring places for his church in exile somewhere more somwhere lesse Now think with your self what a benefit it hath bin that the church of the people of Israel for the space of 1500 yeares and more hath by Gods prouidence bin preserued and defended How acceptable a thing were it for vs to know for certaine haue it by good proofe verified that in these countries where the Gospel is now preached a mean state of the church shuld continue 100. yeares togither Againe also the speciall ornaments of other pollicies wherein shineth not true knowledge of GOD are laws agreeing with a right rule iudgements meane discipline defence in peace and wars and wealth But these things serue only for this life mortall and do not deliuer a man from sin and death But the kingdome of Israel had far greater and more necessary and wholsome ornaments namely a law giuen from God a promise of the Mediator for which cause the truchurch of God was planted in this people the sending of Prophets the gathering of the euerlasting Church manifest testimonies of Gods presence studies of the doctrine of God and of other good things true worshipping of God and modesty of discipline these benefits exceed all cogitation and eloquence of man Last of all we must consider of the finall cause of this excellent pollicy or gouernment for although all common-wealths ought to indeuor to this end wherof Saint Paul most grauely exhorts 1. Timot. 2. 2. That we may liue a quiet and peaceable life with all godlinesse and honestie yet this pollicie or gouernment vvas therfore ordained especially that there might be an Vniâ—ersity and Library vvherein the promises touching the Mediator might be preserued