that neyther Apelles nor Durerus the most excellent Paynters if they had seene Christ before theyr eyes as he was hanged vpon the Crosse could better or more euidently haue expressed the same with theyr colours For although Dauid liued certaine yeeres before Christ was sent in the fleshe yet notwithstanding beeing fully inspired with the light of the holy Ghost he so describeth Christ suffering for vs and raysed from death to life with such notable words that this 22. Psalme may seeme more rather a declaration of the present deede then a Prophecie of those things that were to come For the Prophet taketh his beginning euen from those very words which Christ himselfe vsed as he hanged in his extreame agonie and hee foresheweth the venimous illusions wherewith those enemies of Christ beeing then in hys most greeuous calamitie insulted against him afterwardes hee addeth a most lightsome and large description wherein he most euidently layeth open the speciall or chiefe parts of this Tragedie viz. They pearced sayth hee my hands and my feete c. verse 17. Also They parted my garments amongst them and cast lots vpon my vesture verse 18. To these descriptions are manie complaints prayers consolations inserted which containe most feruent affections In conclusion there is added a most gladsome narration or discourse of the resurrection and glory of Christ which he enioyed after he had subdued his enemies vnder his power Let vs therefore loue and oftentimes reade this most sweete Psalme not onely to the end that it may instruct vs concerning the deedes doone by our Captaine and Redeemer but also for thys cause that it may confirme vs against Academicall doubtings of our aduersaries which oftentimes mightily shake mens mindes whither the doctrine which the Prophets and Apostles haue left for monuments be deliuered frō God himselfe who in very deede is Creator and conseruer of all things whom onely to worshyp with true godlines of minde whom to obey it behooueth vs. Against these weapons may a man oppose as it were a Buckler the godly and continuall meditation of this Psalme which witnesseth that the greatest matters of all are from God declared vnto the Prophets which things the euent it selfe also hath approoued and ratified Sithens therfore sure it is that these Prophecies haue theyr groundes from GOD it must needes be also that the other doctrine of the Church is of and from GOD. But now let vs heare Dauid himselfe speaking familiarly with vs. To him that excelleth vpon Aiieleth Hasshahar A Psalme of Dauid Verse 1. My God my God looke vpon me why hast thou forsaken me and art so farre from my health and from the words of my complaint Verse 2. O my God I cry in the day time but thou hearest not and in the night season also I take no rest A Most heauie or sorrowful lamentation is this which farre passeth our thinking or speaking and a complaint of the minde striuing wyth temptation of abiection for it cannot be but the same person which sustained Gods wrath came into that cogitation as if he were forsaken and cast away from God And although we in this instant and present fortune doo not attaine vnto the greatnesse of the cōplaint which Christ earnestly and not dissemblingly there vsed yet notwithstanding some of the members of his Church féele some small taste of these agonies When our first Parents had begotten of themselues two Sonnes they were brought into good hope it shoulde come to passe that euen these should become as it were the first young plantings of the true Church and with ioyfull minds thought they vpon the promise made vnto them by God touching their séede also afterwards when they saw their chéefest hopes suddainly to be quailed by the death of Abell whose slaine bodie they beheld and his other wicked brother to become a reprobate no doubt then they were in so great mourning sorrow that they often might cry out My God my God why hast thou forsaken me Why repressest thou not the raging deuill and breakest not nor enfeeblest his power Dauid béeing driuen into exile and not onely bereaued of his Kingdom but which was far greater then his Kingdome béeing spoyled of all opinion of holines and righteousnes no doubt vnderstoode well this verse and with often spéeches repeated the same especially heere looking vpon those distresses whereof hee knoweth himselfe to be both the Authour and originall crying in this verse My God my God c. Vnto these persons is King Ezechias also to be added For when he béeing himselfe as it were oppressed with a greeuous and deadly sicknes saw death euen at the dore he beganne to cry out saying Like a Lyon hath the Lord broken my bones Esay cap. 38. verse 13. And Ieremy the Prophet may well be numbred with these also as it séemeth where he sayth The comforter that should refresh my soule is far from me Lam. cap. 1. verse 16.17.18 For what thing may happen more sorrowfull and lamentable vnto a pittifull tender harted man and a louer of godlines then to see his Country together with the Temple most miserably fired or burning and his Cittizens partly to be slaine and partly carryed away into vnknowne places by the enemies But Christes sorrowes and greeuous perplexities had much more bitternesse in them for Christ bare in himselfe the whole masse of our sinne he felt the wrath of God poured vpon him euen as if he had polluted himselfe with our filthinesse Therefore thys great and vnspeakeable burthen not onely expressed vnto him a bloody sweat but also this tragicall complaint which signifieth that Christ had a greeuous conflict with the tentation of abiection Truly it is a great and huge calamitie to loose or forgoe visible helpes or succours and to be forsaken of fréendes but this by no meanes can be compared to the forsaking of GOD. For the eternal Father exercised not in the punishment of his Sonne his vertue and diuine power but suffered him to bee tormented with horrible miseries both in soule and bodie Moreouer the Word as Iraeneus most grauely saith in his third Booke and 21. chap. ceassed in Christ that his humane nature might die in him and be crucified that is The word or seconde person in Trinitie abused not his power against hys calling but gaue place vnto his Fathers wrath against sinne and became obedient vnto his Father vnto death euen the death of the Crosse Thus haue I breefely spoken touching the first and the seconde verses that the Reader may thus be instructed therein For this same greatnesse of the complaint can not be vttered by any speech but is to be learned in godly meditation and in the vse or course of our life Verse 3. But thou continuest holy ô thou worshippe of Israell The thirde verse setteth downe a consolation against the most sorrowfull complaint aboue recited for as hee that suffereth shypwracke beeing by the violent rage of the storme tossed vp and downe if
sette downe by S. Paule is immoouable God is true and without falshood Verse 5. He loueth righteousnesse and iudgement An other reason taken from the moderation of the righteousnes and mercy in God God dealeth not with vs by strickt Law but moderateth his iustice with clemencie When thys purpose is confirmed in our mindes the Feare of God Faith or Confidence and Hope of pardon appeare in theyr order Dauid assuredly feared and looked for punishments for his adultery but he knew that there were degrees appointed of Feare and of Fayth according to that saying of S. Paule Grace aboundeth aboue sinne Rom. 5. verse 21. Hee therefore craueth pardon and knoweth that the faithfull are accepted and doo obtaine mittigation of theyr punishments Idem The earth is full of the goodnesse of the Lord. Verse 6. By the word of the Lord were the heauens made and all the hostes of thē by the breath of his mouth Verse 7. He gathereth the waters of the Sea together as it were vpon an heape and layeth vp the deepe as in a treasure house The thyrd reason is taken from the Creation because he is the Creator and preseruer of all and euery thing whatsoeuer thys reason is amplified in the distribution for the scripture reciteth three parts of the world the Heauen the Earth and the Sea now let the Reader consider what fitte Metaphors thys our Poet hath and dooth vse in describing the parts of the world In the Heauen he sayth that the proportion of the hostes is there liuely ordained most worthy of consideration and admiration for the Sunne is the Captaine and Ruler of the other lights thys Captaine doo the Plannets as it were Officers of account eyther goe before or followe or goe by hys sides Also most elegantly hath Manilius written almost euen like as the degrees of men are in a Common wealth some béeing Noble men others Knights and others Common people so doo some starres excel others in theyr power or might Hys verses are these VT que per ingentem populus describitur vrbem Praecipuumque Patres retinent et proximum equester Ordo locum post quem succedunt agmina Plebis Jn qua vulgus iners magna sine nomine turba est Sic Natura gradus stellarum condidit vt sint Et procerum similes aliquae primasque sequatur Languidior tenui splendens fulgore Caterua Sydera nam paribus si certent omnia flammis Jpse suos ignes Aether tollerare nequiret Totus et accenso Mundus flagraret Olympo AND euen like as by Cittie great the people is compard Where cheefest place the Fathers haue the Knights next afterward The order then which followeth is the Commenaltie by name Which dooth include a multitude deuoide of skill or fame So Nature hath ordaind degrees of starres in stately skie Some like to Lords and some againe Inferiors to supplie But multitude of starres is made of meane and slender might For if all starres should once contend with equall flame of light The Element could not endure to feele such feruent heate But with heauen fyered all the world should burne with blazing great Touching the Earth he sayth It is full of the goodnes of the Lord for who would not of right meruaile at the effectuall propertie of the Earth and at the fruitfulnes thereof in all kinde of growing things We enioy and haue daily vse of so many herbes so many remedies such diuersitie in iuyces and smels which the selfe same earth bringeth foorth all which spring vp and grow out of one and the same Earth and doe flourish with a most incomprehensible and a most hidden increase Neyther indéede in the outward face onely dooth shee sende forth these riches to vs but also holdeth diuers kinds of Mettals conceiued in her very bowels most excellent precious stones and other miracles with admiration whereof Dauid béeing amazed rightly cryeth out The Earth is full of the goodnesse of the Lord. Lastly touching the Sea he addeth that the fame hath an incredible greatnesse as it were shutte vp in a wombe or bellie least bursting the bancks it ouercome all and with a déepe surge getting ouer all opposite stops runneth with rage carried into the open groundes with such increase and through all the fieldes that it carrieth away by force both the Cattell and theyr harbouring places But he rightly compareth the depth of the Sea vnto a Treasure house seeing that in them are many kindes of Fishes secretly hidden whereof some in theyr hugenesse farre exceede other liuing beastes vppon the Lande I might héere desire in thys place to runne into the Historie of the notable singuler ornaments of all the parts of the worlde but I néede not to stay any longer vpon these séeing there are Bookes abroad largely and notably written of the Heauens and of the whole worlde Therefore letting passe the hystoricall commemoration I will admonish the Reader touching fiue circumstances of the creation and preseruation of all things The first wherof is that the Creation is a common worke of the Father the Sonne and the holy Ghost that indeede dooth the meaning of thys Psalme teach which expresly reciteth the names of the persons By the word of the Lord Caeli that is by the word of the Father of Heauens and by the spirite of his mouth not indeede created but creating all the hostes of them The second circumstance is that all thinges are made of nothing of thys sentence thys very Psalme is a manifest witnesse when it saith in the ninth verse He spake the word and it was doone he commaunded and it stood fast That is when God spake or commaunded the things were begun then not of any former matter were they begunne as the Stoicks fayned two eternall things The Minde and The Matter The third circumstance is that God fréely and willinglie then when it pleased him did make the world and that he did thys worke most fréely not of necessitie did erect this frame Touching thys circumstance let the sayings be retained of the 114. Psalme The Lord hath doone all things as it pleased him And of the 135. Psalme What soeuer the Lord pleased that did he in Heauen in Earth in the Sea and in all the deepe places verse 6. The fourth circumstance is that he departed not from his worke but was and is present with euery creature and preserueth the circumstances of things that he vpholdeth the Heauen and heauenly motions that he maketh the Land fruitefull brings foorth the fruite on the earth and gyueth life vnto all creatures liuing Thys presence of God doo these testimonies confirme In him we liue mooue haue our being Acts. 17.28 Bearing vp all things by his mightie word Heb 1 2. By him all things were created c. Col. 1 16. He quickeneth all things 1. Tim. 6.13 The fift circumstance is that he is not tyed vnto second causes touching thys circumstaunce the godly mindes are to be instructed to knowe
be gouerned by him and defended against the deuill least that wee shoulde be drawne headlong into such like furies The other verses which pertaine to the declaration are more largely expounded in the Historie of the Gospell Verse 19. But be not thou farre from mee ô Lord thou art my succour haste thee to helpe me Verse 20. Deliuer my soule from the sword my darling from the power of the dogge Verse 21. Saue mee from the Lyons mouth thou hast heard mee also from among the hornes of the Vnicornes These three last verses doo rehearse a prayer amplified by mentioning the dangers wherein he was then distressed The seconde part of the xxij Psalme touching the Resurrection of CHRIST Verse 22. I will declare thy Name vnto my Bretheren in the midst of the Congregation will I prayse thee LIke as Lucius Aemilius Paulus who was called the Conquerour of Greece the Macaedonian warres within a few daies most speedilie and most happily finished was carried with tryumph into the Cittie and mounting vppe to the Capitoll rendred his thanks vnto the Gods for his affaires well exployted So our Captaine and Sauiour Christ by the power of GOD béeing raysed vp from death to life and now making his tryumph ouer the multitude of his enemies gaue thankes not vnto Iupiter as Aemilius did but vnto his Eternall Father who had crowned him with the glorious victorie which is beneficiall vnto the Church That benefite he promiseth to retaine in perpetuall memory and to celebrate the same with a thankfull hart vnto all eternitie But therwith also he describeth the chiefe effect of his resurrection he affirmeth that he is againe raised from death to life not to the end he should be idle or thenceforth not to be busied in any good worke or that he should boast himselfe onely of his wisedom and power and so hold for most assured that he should alwaies remaine in most great and eternall pleasures but he sayth expresly that he is risen for this cause to the ende hee may gather vnto God hys Church by the ministery of the Gospell which may praise and worship him in the life euerlasting This then is the speciall effect of his Resurrection namely the gathering of his Church which comes to passe by the ministery of the Gospell which the Apostles dispersed or published throughout the whole worlde So in an other place it is sayd Thus it behooued Christ to suffer and to rise againe the third day and that in his Name repentance and remission of sinnes should be preached among all Nations beginning at Ierusalem Luke 24. verse 46.47 Truly héere is sette before vs a manifold consolation The Sonne of GOD affirmeth that hee will preach the Gospell yea though the worlde repine and repugne the same and that he will publish another doctrine besides the Law Hée wyll therefore preserue the Ministery and these studies and learning and hée alloweth the endeuours of them which preach the Gospell Let vs comfort our selues with thys consolation so often as wee doo consider the daungers of the Church though fatall punishments oppresse the worlde for theyr Idolatries Epicuriall furies lustes other mischiefes which are innumerable yet sure and certaine it is that the Church of God shall remaine which amidst the thickest of the enemies shall preach the worde of the Gospell of Christ And neyther will Christ suffer that at any time the knowledge of him shall be vtterly forgotten of men but hee himselfe wil execute the Office of teaching like as in this place hee sayth I wyll declare thy Name vnto my Bretheren in the midst of the Congregation will I praise thee But euen in these selfe words there is deliuered vs a most swéete doctrine touching the efficacie of the Gospell preached by miserable and weake persons The world iudgeth the Gospell to be a deceiuable doctrine and derideth her Ministers as it were vnprofitable bablers which goe about to take quite away the chiefe strengthes of humane societie from amongst men but these prophane iudgements Christ dooth heere confute yea saith he I my selfe will preache and will bring to passe that the Ministers shall not be discouraged with vnprofitable contention but that the Ministerie of the Gospell shall indeede be the power of saluation to all that beleeue Although therefore the Ministers are in trueth but Earthen vessels yet sure it is that theyr preaching is effectuall and shall profit manie men Hetherto also approcheth the thyrd consolation which the most swéet phrase Brother setteth before vs. I wil declare thy name vnto my bretheren I pray you what may be more swéetly thought or spoken then that Christ calleth all men his Brethren which heare learne and embrace the Gospell And that Christ indéede doth loue vs with a brotherly loue that doth hys taking of humane nature vpon him declare For that he might ioyne vs in a most néere bonde with hym hee became fleshe of our flesh and bone of our bones as Paule sayth Heb. 2. ver 24 Thys taking and knytting of our nature is a testimonie of a great loue towards vs. But the Passion of Christ declareth thys effect much more euidently wherein hee suffered punishment due to the righteousnes of GOD and fully paid y e raunsome for vs. For it was his good pleasure to redéeme and reduce vs which were oppressed with most gréeuous mischiefes as sinne death into our auncient dignitie and former liberty Héereby it appeareth that there is no such loue of any brother towards hys naturall Brother as is the feruent loue of Christ towards vs whereunto he giueth the name of brother So often therefore as thou beginnest to pray and that thy vnworthinesse hindereth thee be thou turned in minde thought vnto thys little verse of Christ wherin he expresly calleth Beléeuers his Bretheren For sithence he is our Brother and loueth vs most feruently let vs not doubt but that we are receiued and heard though vncleane and manifoldly guilty we be yet for the intercession and prayer which our Brother maketh for vs and neyther is there any thing so surely layd vp in the vnmeasurable treasure of Gods goodnes and mercy which hee will not willingly bring foorth and fréely partake with thys when he is requested of this High Priest and Mediator whom the name of a Brother maketh not abashed nor ashamed Wherefore in all our lyfe long in all our dangers and in our daily prayers let vs thinke vppon this most swéet name Brother and inculcate the same to our mindes that wee may surely beleeue our Brother sitting at the right hand of our Father will helpe vs and bestow vpon vs present and eternal benefits Let it suffise to haue héere bréefely thus much noted of these words because the greatnesse of the matters cannot be conceiued in words Verse 23. O prayse the Lorde yee that feare him magnify him all yee the seede of Iacob and let all the seede of Israell feare him Before Christ raysed from death to life directed
are either the instruments or ornaments of this life touching this fruite Christ sayth Seeke ye first the kingdome of God and the righteousnes thereof all other things shall be ministred vnto you Math 6 verse 33. The 3. fruite is the prosperitie of our Children as it is saide in an other Psalme The generation of the iust shall be blessed And no doubt of it that sentence which Theocritus reciteth was receiued from our first Fathers Piorum liberi faeliciores sunt impiorum infaeliciores viz. Godly mens children more happy be Then are the children of the vngodlie The fourth effect is the presence and helpe of God in calamities for he calleth that a secrete because reason without the worde verily beleeueth God careth not for afflicted persons But the godly ones doo know and that for most assured they hold by all meanes that God is present in calamities or as the Prophet sayth God dwelleth with the contrite and humble spirit that he may quicken the hart of the contrite and sette vp the Spirit of the humble Verse 14. Myne eyes are euer looking vnto the Lorde for he shall plucke my feete out of the nette The prayer of King Iehosaphat is knowne which agréeeth with thys verse When we know not what is to be doone this onely is left vs to lift vp our eyes vnto thee 2. Chro. 20.12 For therfore is the Church spoyled and bereft of mans helps that she may call vpon God and acknowledge herselfe to be gouerned by the helpe of God onely yea thereby to be preserued and defended in so great varietie of dangers which hang ouer her nights and daies And that I may not neede to say any thing of the other ages of the Church this is doubtlesse most manifest the Church waxing olde shall haue no other succouring place or refuge but onely vnto the bosome of God as he saith in the 46. Chapter of Esay You shall be borne in my bosome I wil carry you euen vnto the extreame olde age of your hoarie hayres verse 4. Verse 15. Turne thee vnto me and haue mercy vpon me for I am poore and in miserie The Church is alwaies as a widow and an Orphane in thys worlde and hath no other Patron or defender but God who is the Iudge of widowes and Father of Orphanes Hetherto apertaineth that parable mentioned by Christ in the 18. of S. Luke of the widow so often calling vpon the Iudge which at length through her importunitie vrging him dyd wring out of him both the knowledge and iudgement of her cause Verse 16. The sorrowes of my hart are enlarged ô bring thou me out of my troubles Verse 17. Looke vpon mine aduersitie misery and forgiue me all my sinne In the tenth Psalme all this whole meaning or purpose of the Prophet is sette downe whereunto this Hypothesis or grounde béeing applyed is made more notable and sweeter That thou maist take the matter into thine hande the poore committeth himselfe vnto thee for thou art the helper of the friendlesse Psalm 10. verse 16. As if he had said the greatest number of Gouernours and people either neglecteth or forsaketh or with deadly enmitie oppugneth the Church vnfaynedly enduring the sorrowes of a woman in childbirth But although few there be which sorrow for Iosephes harme and are mooued with mercifull cares towards the Church yet although shée be full of vlcers sores that shee cannot minister phisicke vnto others so they by reason of theyr slender abilitie can neyther helpe nor saue the Church Seeing therefore no sauegarde remaineth vnto y e Church but this one which shee craueth and looketh for of thee it is thy power and propperly appertaining to thy diuine and fatherly Name not to see the Church destitute of necessary sauegard and helpe but to deliuer and bring her frō destruction and to adorne her with gifts of thys present life and of the life eternall And indeede not in vaine or vnaduisedly but with great regard dooth Dauid heere intertexe amongst other his Prayers the peticion of his sinnes to be forgiuen him for other benefits cannot be obtained except we first receiue forgiuenes of sinnes and reconciliation then which benefite none can be thought greater For to how little purpose shoulde other benefits profit vs without the forgiuenesse of our sinnes For as Sophocles sayth Hostium dona non sunt dona non sunt vtilia viz. The gyfts of our enemies no gifts at all be Nor any thing profit our state or degree Let therefore the praying for thys speciall and greatest benefite be included amongst other peticions and let that saying of the Psalme be much and often repeated of vs. And forgiue me all my sinnes Verse 18. Consider mine enemies how many they are and they beare a tyrannous hate against me Verse 19. O keepe my soule and deliuer mee let me not be confounded for I haue put my trust in thee The Church is assaulted by enemies innumerable as the Rock in y e Sea is alwaies beaten vpon with rushing waues for it is both rent in peeces with discordes or disagreements in opinions and féeleth the crueltie of Tyrants But we are admonished by this saying They hated me with an vniust hatred that we doo suffer as S. Peter sayth not as murtherers or theeues or euill dooers 1. Pet 4.15 But as Christians verse 16. that is for the confession of the Gospell Let not filthinesse of life spoyles too much vniust better portions allotted tyrannicall cruelties and other vices procure vs iust hatreds Moreouer let good men which are far from these vices know that ingratitude is a common disease almost of all mankinde and let them patiently beare that for theyr speciall good will and great benefits they haue euil wil hatred reproches and other euils rendered vnto them like as all Histories are full of the examples of ingratitude Verse 20. Let righteousnes and perfect dealing waite vpon me because I haue trusted in thee Thys Prayer agreeth with that saying of Esay in his 8. Chapter Binde vp the testimonie seale vp the Lawe among my Disciples verse 16. That is I sée there will followe most sorrowfull darknes amongst the people of GOD and that most men will cast away from them the doctrine of the Messias of fayth and true inuocation and of true worshippings of GOD and will embrace the Ethnicks opinions as concerning a worldly gouernment of the Messias and of heaping vp sacrifices but O God I beséech thee kéepe the word that thou hast deliuered vnto the Prophets in the mindes of thē which heare learne and embrace thy doctrine propheticall and euen keepe thys doctrine sealed least they eyther loose the word it selfe or the naturall meaning therof so Dauid prayeth in thys place Let righteousnesse and perfect dealing c. That is preserue the Gospell and true vnderstanding thereof in the mindes of them that call vpon thee and suffer vs not to be ensnared with errours but gouerne vs with thy holie Spirit that in all
mee vp Let vs know that obedience and moderation of the mind in suffering such calamities dooth please God and that in the meane time the Sonne of God himselfe hath care ouer vs and that he is our faithfull and firme Friende whose beneuolence or great good will let vs studie by all meanes continuallie to retaine and keepe For he both will and can help when we are not only forsaken of friends but also of all Creatures As in the 72. Psalme it is said He deliuered the poore which had no helper And in the tenth Psalme Vnto thee is the poore man left thou art the helper of the friendlesse that is of them who béeing forsaken of seconde meanes doo call vpon thee Verse 12. Teache mee thy way ô Lorde and leade mee in the right way because of myne enemies Verse 13. Deliuer me not ouer into the will of mine aduersaries for there are false witnesses risen vp against me and such as speake wrong The true Church is assaulted with diuers kindes of enemies as Turkes Bishops Kings and Princes the Champions of Bishops practise and bend their endeuour to destroy the Church with sword and fire and Munckes with others which beare sway with opinion of learning in Courts enflame the wrath of these The Prophet heere not onely therefore prayeth for gouernment but also for defence of the Church euen from God himselfe which doubtlesse is necessarie in so great diuersitie of daungers Verse 14. I should vtterly haue fainted but that I beleeue verily to see the goodnesse of the Lord in the Lande of the liuing As if he saide although I am oppressed on euery side as the stone or Rocke in the Sea is beaten vppon with rushing waues yet I shall bee preserued in the Lande of the liuing That is I shall not be oppressed of mine enemies in thys life neyther shall I afterwards be swallowed vppe into eternall death but I shall worship and praise GOD amongst the liuing in this life and in the life euerlasting So sayth he in the 118. Psalme I shall not die but liue and declare the works of the Lord. verse 17. Verse 15. O tarry thou the Lords leysure be strong and he shall comfort thine hart and put thou thy trust in the Lord. That is call vpon God craue and looke for hys helpe and thy fayth or confidence shall by little little wexe strong let thy hart rest in hope and expectation of Gods onely helpe Touching this rule there is a notable example sette foorth in the History of Ioseph for although he was sold of his Bretheren and afterwards cast into prison yet with thys consolation he supported himselfe he rested in the promise of God and béeing setled at peace in thys fayth hee looked for deliueraunce and truly the euent sheweth it is true that is sayd in the fourth Psalme The Lorde hath chosen to himselfe the man that is godly verse 3. The Lord not by mans enterprises but by meruailous meanes deliuereth his which mans reason can in no wise prouide for A Psalme of Dauid or prayer for deliueraunce Ad te Domine clamabo The Argument THREE kindes of enemies there are by whō the Church is most cruellie assaulted for first Tyrants doe rage with open violence to destroy the Church and the Gospell next to them Heretiques and fanaticall persons in all ages doe deuise diuers corruptions of doctrine wherewith men beeing bewitched doe wander in errour from God Last of all there are Hypocrites mingled in the Church whom Paule calleth false Bretheren These Serpents whom the Church nourisheth in her bosome know the sleights of hurting most subtilly for although they openly flatter the Church and will seeme to be defenders of a true opinion yet priuily if occasion be they can lay a colde pad vnder the matter that is they mangle and deface the doctrine rightly expounded with vnsauerie vaine cauillations and doe most hatefully agrauate the slender faultes of them which teache aright neither know they how to giue theyr helping hand to such as humble themselues or pardon those that doe fall but doe all to rende and spoyle that shyp wherein they are carried with blinde vaine pleasures Such Aspes are the more hurtfull howe much lesse they can be shunned or eschewed Touching these therefore doe I vnderstand this Psalme intreateth wherin first a feruent prayer is recited by the Prophet least euen with the dissimulation of Hypocries we shoulde bee defiled or be insnared in theyr punishments Afterwardes there is a thanksgiuing added wherein two most excellent vertues Truth and Righteousnesse doe shine for as Truth acknowledgeth from whence a benefite is receiued so Righteousnes bindeth vs to make due requitall according to our whole abilitie Wherefore when he sayth Blessed be the Lord which hath heard the voice of my prayer hee witnesseth himselfe to be of a true meaning And where hee addeth And in my song wil J praise him he promiseth himselfe he will be iust and vpright in performing mutuall duties viz. in acknowledging and celebrating the benefits of God And so let Dauids deliuerances be read of vs that wee beeing confirmed with these examples of Gods promises we may learne to craue and looke for helpe and defence after like manner in all calamities and daungers ⧠The Psalme and exposition thereof Verse 1. Vnto thee will I cry ô Lord my strength think no scorne of me least if thou make as though thou hearest not I become like them that goe downe into the pit Verse 2. Heare the voice of my humble peticions when I cry vnto thee when I hold vp mine hands towardes the mercy seate of thy holy Temple I Haue oftentimes else-where said that in al our praying there are fiue things to be considered First what God is whom we call vpon Secondly the commaundement of GOD which most seuerely prescribeth thys worshyp Thirdlie his promise of hearing vs. Fourthly the thing which we are to craue Fiftly and finally our Fayth beléeuing that we are accepted before God and heard by him These fiue speciall points dooth Dauid most aptly comprise in the beginning of this Psalme For the proper name Iehoua pointeth as it were the finger vnto the true God manifested to the people of Israell and distinguished from the Ethnick Gods But the commandement and promise are signified in the mention of the Oracle or Mercie-seate whereof it is written in the 25. of Exodus That from thence GOD would speake vnto the people and there would he heare them calling vpon him For God wold be called vpon in that place and vnto thys place he enioyned the people Thys figure excellently pertaineth vnto Christ for the Church calling vpon GOD is enioyned to come vnto the Mediator and is not heard but for his sake as it is written What soeuer yee shal aske the Father in my Name he shall giue it you Iohn 16.23 But Dauids fayth shineth in these words My strength for no man can without acknowledgement confidence in
Christ in hys prayer call vpon God Finally the thing to be craued is described when he saith Least I become like them that goe downe into the pit And a little after O plucke me not away nor destroy mee with the vngodlie ones Therefore notably is it said of one of the auncient Fathers That Prayer is a most hard worke or labour because not onely the intention is required but also the consideration of the reuelations and testimonies of God and a distinction to be made from the Ethnicks maner of praying and a thinking vppon the promises and a fayth in the same reposed But who can expresse the greatnes of this affect Thinke no scorne of me For as in the ciuill conuersation of men the mouth silent or musing countenaunce makes some shewe of disdainfull meaning so in the spirituall conflict God seemeth silent and as it were estranged from vs when hee deferreth our deliueraunce and suffereth vs to be vexed in great calamities As when Ioseph was not only sold of his Bretheren but also cast into prison with daunger of life and good name what els might he thinke but that God was deafe and dumbe all that while But thys sorrowfull or heauie cogitation is to be vanquished by fayth as Iob sayth Yea though he kyll me I will yet trust in him and hee shall be my Sauiour Thys victorie giue vs O God through our Lorde Iesus Christ and strengthen our infirmitie which is so farre vnable to enter into such conflicts except it be fully by thee instructed and armed with the fortitude of Fayth Verse 3. O plucke me not away neyther destroy me with the vngodly wicked dooers which speake friendlie to theyr Neighbours but imagine mischiefe in theyr harts Thys is a principall proposition of thys Psalme wherein he beseecheth God wyth most feruent prayers and euen with all his hart that he might not be hurt eyther with the pestilencie of hypocrisie which with a flattering face workes mischiefe or be plunged in the punishments due to hypocrits But I pray you consider with what colours hee painteth out the most mischieuous beasts he calleth thē expresly Vngodly and wicked ones because hypocrisie is a sinne disagréeing with the first Table For although hypocrites are not defiled with outward Idolatries yet in theyr hart they are with out true feare of God and without fayth in him frame their opinions of Religion according to the pleasures of Princes next of all they worke iniquitie because such as finally differ from theyr meanings and doo not applaude or like of al theyr Paradoxes or strange opinions they endeuour to deface and oppresse by slaunder for they differ not meanely frō others but manfully performe that which the old saying admonisheth them Serpens non fit Draco nisi multos Serpentes deuoret A Serpent can no Dragon be Except he deuoure Serpents many But although they worke all these mischiefes yet they will speake of peace vnto theyr Neighbour that is with a populer plausible shewe they sette foorth themselues theyr owne dooings For so they dispute that they are mooued with a righteous zeale to defende the glory of God and doo seeke and prouide for mans euerlasting saluation By thys goodly speech they gaine themselues the fauors of the common people and others who for constancie accept of rigor and in euill begun matters wilful boldnes séemeth better then repentance As therefore Dauid prayeth that he may not be pluckt away nor destroyed with the vngodly ones So doo I with all my hart pray that God the eternall Father of our Lord Iesus Christ will neuer suffer me to be a sociate or companion of such hypocrites nor once take his worde of truth from my mouth but that he woulde direct my steps according to hys word and that he would for euer keepe me in simplicitie and righteousnes which are enemies vnto hypocrisie Verse 4. Reward them according to theyr deedes according to the wickednesse of theyr inuentions Verse 5. Recompence them after the works of their hands pay them that they haue deserued These cursings are read in the Psalmes not as mens indignations but as the voice of the holy Ghost giuing iudgement vpon the punishments of hypocrites which are not conuerted vnto God neyther obey the commaundement which is deliuered in the Apocalips Remember from whence thou art fallen and repent and doe the first workes Apoc. 2. verse 5. For like as other sinnes are plagued with horrible punishments so no doubt of it cruell punishments are the companions of hypocrisie which practise to cast a glimmering mist before the eyes of God and men that they shoulde not see that which they sée I would therefore haue all thys speech to be vnderstoode with the exception of repentance whereby the mittigation of punishments is obtained according to that saying If your sinnes be red as the scarlet they shall be white as snow That is though you be guiltie and defiled yet if you returne vnto God not onely your sinnes shall be forgiuen but also the punishments shall be taken away or mittigated Let not therefore a dissembling hypocriticall defence of sinne be added to the rest of our slydings but let both our hart and tongue pronounce the confession of Daniell Vnto thee ô lord belongeth righteousnesse but vnto vs shame and confusion we haue sinned we haue doone wickedly wee haue departed from thy waies heere vs for the Lordes sake Thys is the meane whereby the woundes of the Church may be healed not to follow our first Parents who after theyr fall couered theyr nakednes with figge leaues Verse 6. For they regard not in theyr mind the workes of the Lord nor the operation of his hands therefore shall hee breake them downe and not builde them vp Hée explaneth the cause fountaine of hypocrisie whereof I haue spoken therefore hypocrites in shew good in effect worst of all cease not to heape vppe braules and contentions because they consider not the works of the Lord who suffers his seruaunts sometimes for a season to be ouerwhelmed but not to be vtterly oppressed And yet at length after Haman hath published his slaunders and mischiefes there hath beene tranquillitie restored to the Church But it yrcketh me to stay long vpon the description of thys hypocrisie then which not any more sorrowfull plague hath burst out of the whirlepoole of hell therfore now I come vnto the second part of thys Psalme Verse 7. Praysed be the Lorde for he hath heard the voyce of myne humble peticions Verse 8. The Lord is my strength and my sheelde my hart hath trusted in him I am helped therfore my hart daunceth for ioy and in my song will I praise him Verse 9. The Lord is my strength and he is the wholsome defence of his annointed The thanksgiuing towards God is truth which acknowledgeth that benefits are receiued of God and that he is God indeede that he is omnipotent present with vs and our helper and it is
God of himselfe knoweth all thinges and that God is not honoured with the tragedies of Captiues thereto I aunswer Wee haue not to deale with God absolutelie like as he is in his Maiestie but with God by relation which hath so made himselfe knowne vnto vs that he is more mooued with the feeling of our calamities then any father is mooued seeing the great calamitie of his most deerely beloued Daughter Therefore when we are in praying we speake familiarly with GOD and in the same matter wee imitate the example of God himselfe who doth sweetly frame and aply hys worde vnto our weake capacitie We knowe that vnto vs a childe is borne and vnto vs a Sonne is giuen In the confidence of thys childe and Sonne doo we come vnto God and vtter our words with a certaine freedome as in the thirde to the Ephesians it is written By whom we haue boldnesse and enteraunce with confidence by fayth in him verse 12. And as in the fourteene Chap. to the Hebrues Hauing such an High Priest let vs goe boldly vnto the throne of grace ver 16. But let the little clause be wel marked as if he said my strength by reason of mine iniquitie is weakened because he reciteth the first and speciall cause of all calamities For therefore are we burdened with so many and so great calamities because we all liue ill and euery one of vs doo offend and finally wee beare about with vs sinne enlarged in vs. As therefore The Spirit liueth for righteousnesse sake so the body is mortified by reason of sinne Romans 8. verse 10. But of thys in other places Verse 13. I became a reproofe among all mine enemies but specially among my Neighbours and they of mine acquaintance are afraide of me and they that dyd see me without conueied themselues from me Verse 14. I am cleane forgotten as a dead man out of mind I am become like a broken vessell Verse 15. For I haue hearde the blasphemie of the multitude and feare is on euery side while they conspyre together against me and take theyr counsaile to take away my life Hée describeth with notable words the image of a godlie exiled person and there needes no long interpretation in these complaints because they are vnderstood with their examples considered especially in asmuch as we ourselues doo suffer the like things For GOD will haue vs that in such calamities both euen when wee are assaulted of our enemies and also when we are forsaken of our friendes we should verie neere resemble the image of hys Sonne as it is written in the 8. to the Romans He will also haue vs to lay away from vs the cōfidence in humane helps and to craue helpe and deliueraunce from him as in another Psalme it is sayd My Father my Mother forsooke me but the Lord taketh me vppe Psalm 27. verse 12. Verse 16. But my hope hath beene in thee ô Lorde I haue said thou art my God Verse 17. My time is in thy hande deliuer mee from the hand of mine enemies and from them that persecute mee Verse 18. Shew thy seruaunt the light of thy countenaunce and saue me for thy mercies sake Verse 19. Let mee not be confounded ô Lorde for I haue called vpon thee Hée repeteth the principall proposition as it was wont to be doone in all wrytings as if he sayd neyther am I so ouercome with the forsaking of my friendes neyther am I so broken with mine enemies furies as to cast away hope of saluation but when there remained no good aduertisement in mee I turned mine eyes to thee and with vndoubting faith I sayd Thou art my God O blessed are they who in great violence of aduersities and concourse of calamities doe flee vnto God O wretched are they which fall downe vnder sorrow as Saule and many others flee from God Furthermore let the little clause be marked of vs viz. My time is in thyne hands For God giueth euery Pastor or Teacher his rase of life and in meane time preserueth his body in health hee gyueth him safe dwelling good pollicie a place for teaching and lyuing to preserue the shyppe wherin Paule iournied so long till he safely ariue into his wished Hauen Acts 27 verse 44. Hetherto appertaineth that saying of Christ Suffer these to depart away As if he had saide although it be a thing certaine and deliberated vppon by you not onely to seeke the death of the Teacher and Maister but also of his Schollers and Disciples yet I appoynt how farre you shall rage and doe fortifie sufficiently enough my Ministers against your crueltie For if all the Apostles had beene at one instant put to death who should haue borne about and spread abroad the Gospell in the world Let vs therefore hold still thys consolation the Teachers of the doctrine cannot be at any time oppressed before they shall haue ended theyr course Paule was often nerer death then when he was beheaded by Nero but because the last end of Paule life was limitted in the handes of God it was not yet fully finished but by a wonderfull meanes was he saued and defended Idem 19. Let the vngodly be put to confusion and be put to silence in the graue Verse 20. Let the lying lyps be put to silence which cruellie disdainefully and despitefully speake against the righteous The Histories of all ages doo notably declare these threatnings 2. Mac. 15. Nicanor when he had proudly threatned the destruction of the Temple of Ierusalem beeing slaine in the battell suffered condigne death for hys cruel proude and reprochfull speech against the Church and Ministery of Gods word verse 5. 28. So Arbogastus that Tyrant when hee had threatned he wold change the Churches into Stables for Horses beeing ouercome of Theodosius the Emperour in a great battell slew himselfe as Saule did 1. Sam. 31. I omit the Histories of Herod Iulian and others which had the lyke endes when God exercised vpon them his wrath or iustice distributiue Verse 21. O howe plentifull is thy goodnesse which thou hast layd vp for them that feare thee and that thou hast prepared for them that put theyr trust in thee euen before the Sonnes of men Verse 22. Thou shalt hyde thē priuily by thyne owne presence from the prouoking of all men thou shalt keepe them secretly in thy Tabernacle frō the strife of tongues Verse 23. Thankes be to the Lord for he hath shewed me meruailous great kindnesse in a strong Cittie Augustine sayth notably in a certaine place Let others meruaile at Gods power whose steps shine in the most beautifull Theatre of the world I will meruaile at Gods goodnes and mercy promised for Christ his sake Euen so Dauid as it were one amased with meruailing at the mercifull louing kindnesse of GOD cryeth out How great is thy goodnes which is not onely secretly hidde as in a Treasurie but also openeth and spreadeth it selfe abroade For in the gouernment and defence not onely of the vniuersall
Common-wealthes and Schooles honest and quiet wedlocks learning and finally other helping reléefes almost innumerable for our vocation and life So often therfore as we enter into cogitation both of thys plentie and pleasure of benefits let vs say aloude with Dauid O taste see how gracious the Lord is and let vs repose all our inward cares vpon so great goodnes according to that saying of S. Peter Cast thy care vpon the Lord and he shall nourish thee 1. Peter 5 verse 7. Verse 9. O feare the Lorde yee that be his Saints for they that feare him lack nothing Thys verse containeth a precept and a promise for hee exhorteth the godly ones that they woulde liue in the feare of the Lord whereunto fayth is adioyned or rather most neere and vnto these he promiseth plenty of all things necessary and wholesome The examples of Abraham Isaack and Iacob are knowne whom God in greatest scarcitie of victuals nourished Also let there be in our sight thrée causes for which God deliuered his promises touching corporall things The first is that we imagine not these benefits are brought vs by chance but let vs beléeue that they are distributed vnto vs by the vnspeakeable goodnesse of God The seconde is that wee may know God will alwaies preserue some Congregation which will kéepe his doctrine who doubtlesse hath néede of harbourings and other helpes The thirde cause is that we may in prayer and expectation of and for such helps exercise our faith but these were wont to be more plentifully discussed vpon in the summe of Christian doctrine Verse 10. The Lyons doe lack and suffer hunger but they which seeke the Lord shall want no maner of thing that is good Hée amplifieth a promise with a contrarietie the rich which lyonlike doo seaze vpon all things for themselues are oftentimes shaken out of all theyr possessions some also pine away with hunger as Pithius who was Purueyor of the victuals for Xerxes hoast is said to haue dyed with very hunger But the godly ones which seeke the Kingdome of God and hys righteousnesse are not destitute of necessary benefits for the body that is are by God nourished and defended meruailously Like as in the time of Ierusalems destruction sixe thousand of the godly ones at the forewarning and bidding of an Angell departed into the Cittie Pella within the Countrey of Decapolis and were there preserued and defended against all mens opinion So at thys day amongst so manie troubles of Germanie God preserueth the néedy and poore Congregation trusting in the Name of the Lord. Verse 11. Come yee children and harken vnto mee I will teach you the feare of the Lord. Verse 12. What man is hee that lusteth to lyue and would fayne see good daies keepe thy tongue from euill and thy lips that they speeake no guile Verse 13. Eschewe euill and doe good seeke peace and ensue it In the holy Scripture are thrée thinges specially deliueuered First doctrine touching the Articles of our faith Next vnto that consolations which are the remedies of sorrowes Last of all precepts of actions As therfore in other Psalmes sentences are sette downe touching the true acknowledgement and calling vpon God besides consolations so in thys Psalme are rules touching life and manners which shine as it were certaine precious stones and the sum of the precepts are these So runne that thou maist haue an eye to thy mark take good choyse of the meanes leading thee to the mark Let the Marke of our studies labours be the glory of God and the flourishing and peaceable state of the Church the meanes or waies leading vnto this Make let be the studies of the heauenly doctrine conioyned with the loue of righteousnesse chastitie truth and publique concorde for the safe and sure estate of the Church touching which I haue sayde cannot without these and many other vertues eyther be ordered or retained in right course The foundation of thys excellent and most beautiful estate is the swéete agréement in the true doctrine and a bitter hatred of Sophisticall or cauilling doctrine Therfore the Sonne of God Christ Iesus prayeth for the Church Father sanctifie them with thy truth thy word is truth John 17 verse 17. Vnto thys studie of truth let loue of vniuersall righteousnes be adioyned which is the auoyding of vices and studie of well dooing finally let vs haue such moderation of mindes that we may be able to suffer and beare with certaine inconueniences though against our wils to the end that publique concord be not thereby disquieted These most wise and most chéefely wholesome precepts are deliuered in two little verses Keepe thy tongue from euill and thy lips that they speake no guile Eschewe euill and doe good seeke peace and ensue it Verse 14. The eyes of the Lord are ouer the righteous and his eares heareth theyr prayers A most sweet promise describing the prouidence of God beholding and hearing his Church and all the godlie ones In Creete men say there was Iupiters Image made without eares which a certaine Epicure there sette vp as he signified God to be deafe and did not heare mens prayers Against these vile obscurities or absurdities Dauid confirmeth vs nay sayth he God is neyther deafe nor dumbe but séeth and heareth all things which are doone in the Church neyther is hee an idle beholder of mens matters but vnfainedlie careth for kéepeth gouerneth and defendeth his Church For it cannot be that hee which with meruailous workmanshyp made both the eye and the eare should be voide of séeing and hearing according to that saying in the 94. Psalme He that planted the eare shall he not heare or hee that made the eye shall he not see verse 9. But who be righteous that must bée learned out of the Gospell for the worde of the Gospell dooth teach we are righteous not in our owne sinceritie séeing all are sinners and haue neede of the glory of God but by imputation for the Sonne of Gods sake thys consolation must we sette against our owne vnworthines which driueth vs away from praying vnto God Verse 15. The countenaunce of the Lorde is against them that doe euill to roote out the remembrance of thē from the earth It should be too long a Catalogue if we héere recited the destinies of mightie personages which were horribly ouerthrowne and came to vtter ruine as of Hercules Achilles Aiax Iason Phillip of Macaedonia Pompey Caesar Anthonie and others innumerable the tragicall endes of these personages doo well declare thys sentence or verse The countenaunce of the Lord is against them that doe euill to roote out the memorie of them from the earth And although it may be disputed vpon why he sayth To roote out the memory of the vngodly when of truth in sacred prophane histories there are long descriptions of the vngodly ones yet notwithstanding the explication or meaning héereof is simple plain if vnto theyr vniuersall end or destruction you will apply thys forme