the burnt offerings and oblations then shall they offer young bullocks vpon thine altare In conclusion is added a common praier for the church as if hee had sayed Be fauourable O Lord vnto thy church that she may be deliuered from corrupt doctrine and from offences and that true doctrine touching forgiuenes of sinnes may be made knowen and true worshippings be performed For God will haue vs in our prayer to be moued with care for the whole church and for others also like as it is written Psal 122. verse 6. O pray for the peace of Hierusalem c. PSAL. LII Quid gloriaris in malicia To him that excelleth A Psalme of Dauid to giue instruction when Doeg the Edomite came and showed Saul and said to him Dauid is come to the house of Ahimelech 1. Sam. 22. 9. THE ARGVMENT THe reading of this psalme is not obscure vnto them which both knowe the historie of Dauid and doe diligently consider the dangers of these dayes Doeg the conspirator as 1 Sam. 21. and 22. declareth When he was most subtilly aquainted with all harmefull slights tolde Saul that Dauid then banished was receiued into succour by Aâ—imilech the priest And afterwards when the residue of the Kings ministers fled and feared the most sorowful slaughter of the priests househould He this same Doeg cruelly raged against holy men no otherwise then a Lion which in much slaughter lyeth as conqueror preying vppon euery beast his iawes al embrewed with blood driuing away hunger neuer rests raging hither and thither casting down bulles threatens the seely calues slow of foote but wearie of tooth And as Seneca saith in Thyeste Quis Colchus haec quis câ—dis incertae Scythae commisit aut quae Caspium tangens mare Gens iuris expers ausâ— In english thus What Colchian or what wandring Scythian did euer committe these things or what lawlesse nation bordering the Caspian sea durst euer atempt the like enterprise For I may well with tragicall wordes describe such beastly cruelty So at this day many godly church men are for matrimony only cruelly martired when as neuer any barbarous nation hath slaughtered men for the like cause First of all then in this psalme he doth exaggerate and amplisie the wicked enterprise of Doeg and such like â—ycophants which stirre vp and inflame the displeasures of kings against honest and godly persons Next of all he denounceth most greeuous punishments vnto sophisters Sycophants which sharpen their tong and frame their writings against that congregation which keepeth the true doctrine Last of al he setteth downe a consolation for the church very necessarie namely that the whole body of the church cannot be vtterly ouerthrowen with cruel counsels and mischeuous enterprises of the enemyes although by gods assured prouidence she be persecuted in some part of her For wheras Dauid in this psalme verse 8 thus speaketh of himselfe As for me I am like a greene oliue tree in the house of God that is aplyed in the 92. psalme 11 12 and 13. verse vnto the whole church and euery member therof The righteous shall florish like a palme tree and shall spreade abrode like a cedar in Libanus They that be planted in the house of the Lord shall flourish in the courts of our God They shall also bring forth more fruite in their age and shall be fat and well liking With this most sweete consolation let vs also then comfort our selues The state of our church schools which by gods bene fits or blessing is now ordeined semeth to vs not long so to be setled by the light of the gospell restored But yet it shall remaine and continue yea though the whole world and all the deuills set themselues against it Like as Christ in an other place saith Math. 16. 18. The gates of hel shall not preuaile againg the church Psal LII And exposition thereof Verse 1 Why boastest thou thy selfe O tirant thou that canst doe mischiefe Verse 2 Whereas the goodnes of God indureth yet daily Verse 3 Thy tâ—ungue imagineth wickednes and with lies thou cuttest like a sharpe rasour Verse 4 Thou hast loued vnrighteousnes more then goodnes and to talke of lies more then righteousnes Verse 5 Thou hast loued to speake all words that may doe hurte O thou false tongue Like as Abimâ—lech that godly and holy man was foully abused by Doeg in this slaunder that hee should consult together with Dauid about seditious enterprises and practize all meanes to the destruction of Saul So the Prophets Apostles and their scholers are always ouercharged with these two most heinous crimes namely blasphemous heresie and mouing sedition The consideration whereof more grieuously vexeth modest persons then all the cruell punishments wherewith the bodyes are tormented But as they spared not for all their indangered estate by slaunders moued against them to set forth and aduaunce the true and necessarie doctrine of God So let not vs for the like euil occasion or cauelings cast away from vs our confession And although we shall want humane helpes to support our cause yet notwithstanding let vs craue and looke for defence from God the euerlasting father of our Lord Jesus Christ who hath made himselfe knowen by publishing so many promises For as Isayas most sweetely saith cap. 54. verse 10. The mercy of God endureth for euer The hilles shal be moued and the litle hilles shall tremble for feare but my mercie shall not depart from mee neither shal the couenant of my peace fall away saith the Lord that hath compassion ouer thee Verse 6 Therefore shall God destroie thee for euer He shall take thee and pull thee out of thy dwelling and roote thee out of the land of the liuing Verse 7 The righteous also shall see this and feare and shall laugh him to scorne Verse 8 Lo this is the man that tooke not God for his strength But trusted vnto the multitude of his riches and strengthened himselfe in his wickednesse Of this most sorowfull threatning here is set downe an example in Iudas Iohn 13. 27. who horribly condemned himselfe and wrought his owne death that with great sorrow he burst asunder in the middest But seeing Iudas representeth the heretikes of all ages also reuoulters from the gospel and treacherous conspirators which with a crafty outward shew estrange the minds of princes from the gospel or being estranged doe confirme them and stirre vp mightily hatreds in them thereby considering Iudas his punishment let al men feare gods indignation and eschue the causes of so horrible a punishment Arrius was destroyed with his guts but sâ—ing out of his belly as Iudas had Iulianus the apostata had his chiefest person in office ended his life with the very excrements of his body comming out at his mouth and innumerable others had the like end Neither lack there examples of our age For many vngodly preachers haue beene in their very sermons sodenly destroied let vs therfore feare the iudgement of God and the
it were a prophecy of the passion of Christ our Lord and of the punishment of the Iewes For like as Saul persecuted Dauid with an implacable or vnpacifiable hatred so the blind and furious Iewes raged with hatred against Christ But as Dauid when Saul and his familie was extinguisht almost vtterly destroied florished and raigned king of the Iewes so the politicall gouernment of Moyses lawe beeing vtterly destroied and the Iewes wandering in perpetuall banishment Christ sitteth at the right hand of his Father and giueth most ample gifts or benefits vnto his church Psal LIX And exposition thereof Verse 1 Deliuer mee from mine enemies O God defend mee from them that rise vp against mee Verse 2 O deliuer mee from the wicked doers and saue me from the blood thistie men THe same things which Dauid prayed for against Sauls messengers let vs pray for in like maner against the popes adherents by whom many godly ministers are for matrimony cruelly slaughtered when neuer yet any barbarous nation killed men for the like cause And neither onely doe they exercise Nero like cruelty against charchmen but they kill and slay also other honest and godly persons when they transgresse any vngodly law These bloody persons let all godly men with most feruent prayers craue of God that he would either cal them backe to amendment if they be amendable either els euen at the first to destroy them Verse 3 For loe they lie waiting for my soule the mighty men are gathered against me without any offence or fault of me O Lord. Verse 4 They runne and prepare themselues without my fault arise thou therefore to helpe me and beholde Some man peraduenture would aske what cause should mooue Saul to lie in wait nights and dayes to slay Dauid Againe euen so what cause should mooue the pope and his confederates to set themselues so cruelly against our churches Touching this question Dauid heere answereth that Saul had no grieuous nor iust cause which he might lay for excuse of his fury For although Saul burnt with hatred at the felicity of Dauid and sorrowed sore to see this yongling to be esteemed of all men before himselfe and his some Ionathas euen by Gods prouidence yet with no right did he persecute Dauid whome to obey he must needes when God of necessity would haue it so Euen so our aduersaries although they are displeased with vs when they are reprooued of their vngodly opinions and worshippings yet can they not but with rashnesse and impudency obiect vnto vs any corruption of doctrine in vs for those things which wee â—eauch touching al the articles of the Christian doctrine most sure it is that the same doe agree with the Scriptures propheticall and apostolicall and with the symbols or articles of the Christian belâ—efe Therefore like as the Iewes for no iust cause hated Christ so do papists practize without any cause great and iust to destroy churches or congregations religiously constituted But touching two sorts of iustice or righteousnesse in the seuenth psalme before it is spoken largely the one concerning our good conscience the other concerning our persons Concerning the righâ—eouâ—nesse of our person the psalme sâ—â—â—h 143. 2. Enter not into iudgement with thy seruant because in thy sight shall no man liuing be iustified Againe Pfal 130 3. If thou O Lord shalt marke streightly what is done amisse O Lord who shall abide it Touching the righteousnesse of the cause let vs holde that saying of Paul 2. Cor. 1. 12. This is our rejoycing euen the testimony of our conscience that we liue in this world in simplicity and godly purenes and not in fleshly wisedome but by the grace of God we haue had our conuersation in this world This reioycing is needfull before God when we aske or craue of God that he would helpe a iust cause and before men openly because he confirmeth the godly ones and vanquisheth the victories of the vngodly ones Verse 5 Stand vp O Lord God of hosts thou God of Israel to visite all the heathen and be not mercifull vnto them that offend of malicious wickednesse Verse 6 They goe to and fro in the euening they grinne like a dogge and runne about thorow the city Verse 7 Beholde they speake with their mouth and swordes are in their lippes for who doeth heare Often times in the psalmes this question is handled whether we may curse our enemies yea or no and although some men make answere otherwise yet these three verses are so manifest that they require not long reasoning of the matter For first of all blasphemy is to be condemned when immediatly it hurteth the glory of God Next of all blasphemers are to be accursed because they sinne the sinne vnto death Thirdly wee must craue that God would represse errors and their fauourers These things being thus considered the declaration of the precept deliuered from Christ is easily vnderstoode Luk. 6. 28. Blesse them that curse you namely blasphemers which are recouerable for in the societie of our enemies some persons there be recouerable Verse 8 But thou O Lord shalt haue them in derision and thou shalt laugh all the heathen to scorne Verse 9 My strength will I ascribe vnto thee For thou art the God of my refuge Verse 10 God sheweth me his goodnes plenteously and God shall let me see my desire vppon mine enemies Verse 11 Slay them not least they forget but scatter them abroade among the people and put them downe O Lord our defence No doubt of it these verses do prophecie touching the remnant of the Jewes people which after the destruction of Hierusalem wandered amongst the nations so many yeares But here let vs consider of the causes why the politicall lawe of Moses was destroied than which there was none more excellent in al the world And certs the first cause is for that it pleased God to set downe an horrible or fearefull example of his wrath against the enemies of Christ Touching this cause Christ saith Luke 19. 44. Because thou knewest not the time of thy visitation c. Therefore in these daies let them feare like punishments which either despise the pure doctrine of the gospel with an Epicuriall contempt or endeour what they can to destroy the same with an vngodly wilfull stubbernes The second cause is that the matter and euent may shew that the promises touching the Messias are not to be vnderstood conerning a politicall kingdome but concerning euerlasting benefits The third to manifest that the workes of the lawe are not righteousnes before God The fourth that the Jewish prerogatiue which they had in their owne nation might be taken away For if Moises his policie should as vnto this day haue remained no doubt of this these which were conuerted out of the Jewes would chalenge and take to themselues a singular prerogatiue for their temple and ceremonies which they had The fifth cause that the destruction of
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
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
hope well of things deferred and to rest at peace in God yea though he cast a sterne countenance at vs and so to perseuer euen vnto the very end To this purpose Iob saith cap. 13. verse 15. Yea though hee shall kil me yet will I trust in him and he shall be my Sauiour So Dauid with a great respect or regarde of fayth saith I haue put my trust in God and wil not feare what flesh can doe vnto me yea although all feares and all dangers euery where arise ouer mee yet I hold it a thing both certaine and affirmed to yeelde and obey to God calling mee and not to start aside no not a naile bredth from his worde For if God be on our side who shall be against vs Rom. 8. 31. O that it would please God to giue vs in the great outrage of stormes and concourse of calamities like strength of faith vanquishing feares and doubtings And without all doubtes he shall be mightie in our infirmitie if we make our prayers vnto him according to his promise Math. 7. 11. How much more shal my heauenly father giue you his holy spirit when you pray for it Verse 5 They daily mistake my words al that they imagin is to doe me euil Verse 6 They hold altogether and keepe themselues close and marke my steppes when they lay waite for my soule Verse 7 Shall they escape for their wickednes thou O God in thy displeasure shalt cast them downe Hee handleth at full the historie as touching his miseries in time of his banishment Like as in Esops fables all beasts conspire together to spoile the poore Camel So as Tyrteus the musitian saith Nemo curat vagos ledere nemo veretur Non exul curâ— ducitur esse Deo No man careth for the wandring wights to hurte them none doth feare Men thinke that God forgetteth quite pore Exiles liuing here But vnto a most euident complaint wee neede not to adde any long declaration Verse 8 Thou tellest my flittinges putte my teares into thy bottell are not these things noted in thy booke O the vnspeakable fatherly louing kindnes of God numbring the very haires of our head and gathering our teares For I pray you thinke and consider how great this gatherer is namely the Creator of all things the King of kings and Lord of lords Wee merueile at the humanitie of Theseus who washed with his owne hands the dead carkases of his slaine souldiers at the water of Thebes But much more let vs maruell yea and al amased wonder at this when we reade and heare that God gathereth our teares But whose teares I pray you gathereth he not the teares of Angells but of sinners whose infirmitie and filthines is great Surely I can scarse tell whether any more notable description bee extant of Gods prouidence either in the histories of the Prophets or of the Apostles Let this therefore be fast fixed in our mindes so that it may comfort vs so often as wee are vehemently disquieted touching the will of God and are vexed with a certaine speciall sorow God taketh care not onely for our bodies and soules but also euen for our very haires and seely teares and keepe them as it were a matter of great importance and as a treasure of great prise Therefore notably said Saint Paul that our light afliction which is but for a moment causeth vnto vs a farre more excellent and an eternall weight of glorie 2. Cor. 4. 17. Verse 9 When soeuer I call vppon thee then shall mine enemies be put to flight This I know for God is on my side In this verse let there be considered a difference betweene the doubting of the Ethnicks and the careful confidence of the church Cato although he beleeued there was a God yet hee doubted whether he might be hard and by litle and litle was plunged into desperation But the church which embraceth the worde deliuered from God striuing against doubting beleeueth assuredly that she is receiued and heard for the Mediators sake and the cause of his assurednesse is the worde of GOD in which phrase or speech I comprehend the commaundement promise oath and truth of God But these things are elsewhere often expounded Verse 10 In Gods word will I reioyce in the Lords word will I comfort me Verse 11 Yea in God haue I put my trust I will not be afrayd what man can do vnto me Verse 12 Vnto thee O God will I pay my vowes vnto thee will I giue thanks Verse 13 For thou hast deliuered my soule from death and my feet from falling that I may walke before God in the light of the liuing So often times as I haue now spoken of thanksgiuing vnto God the same is to be referred vnto three conclusions whereof the first is that the glory of the power liberty and presence of God in his Church might be attributed vnto God and that Epicures Stoicks and other blasphemous persons which crie out that God is either idle or blinde might be refuted c. The second conclusion is that true acknowledgement of God might goe forwards in vs and that God hencefoorth would vouchsafe to communicate himselfe vnto vs for God ceaseth to communicate himselfe vnto vnthankefull persons which are lyars and vniust Lyars indeed because they acknowledge not from whence their benefit is receiued and vniust because they render not due recompenses whereunto they are bound The last conclusion is that others by our example might be assured or woonâ—e to the true acknowledging and inuâ—cating vpon God Unto these finall effects let vs referre our Eucharist or thanksgiuing and let vs declare our thankefulnesse not onely in speech and preaching but with all obedience in our vocation life and calamities PSAL. LVII Miserere mei Deus miserere mei quoniam in te confidit anima mea c. To him that excelleth Destroy not a Psalme of Dauid on Michtam vvhen he fled from Saul in the caue 1. Sam. 24. 4. THE ARGVMENT PLato in Protagora citeth the saying of Simonides Uirum vere bonum nasci difficile est qui manibus pedibus mente sit Tetragonos that is A hard matter it is to finde a right good man borne which of his hands feet and minde is alwayes vpright and constant Such a man was Dauid who could more hardly be withdrawen from an honest or good purpose then the shining Sunne may be driuen out of his course for although by great right he might haue slaine Saul yet neither would he vse the law of defence whereof politike lawes do make mention nor yet take occasions which ministred oportunity vnto him to slay Saul For seeing he had altogether consecrated himselfe vnto God and his country that is the Church he would not be the authour of an euill example amongst Gods people in putting kings to death but in faith craued and looked for helpe from God wherefore let vs maruaile at this humility and gentlenesse in Dauid here
brighter and brighter vnto the perfect day but the way of the vngodly is as the darkenesse they know not where they fall so in heretikes doe increase darknesse malepartnesse and sâ—ubburnnesse which by no helpe may be healed Therfore S. Paul biddeth vs Titus 3. 16. To shunne an heretike after he hath bene once or twice admonished Which thing sith they so â—e let vs feruently craue of God that hee would not cast vs away amongest those vesselles of wrath such as haue beene and are all heretikes and tyrants vncurable But that he would make vs vesselles of mercy whose course in this life may edifie to Gods glory and tend to the welfare of many men Verse 6 Breake their teeth O God in their mouths smite the iaw bones of the lions O Lord. Hitherto hath the Prophet painted out the image of the vngodly ones which do all they can to oppresse the manifest trueth and the church it selfe Now he sets against this fury a most firme defence namely true praier vnto God whereof Salomon saith Prouerb 18. 10. The name of the Lord is a strong defence c. For like as Christ vanquished the diuel in the wildernesse not with brasen peeces but partly with the word of God and partly with prayer Math. 4. So the speciall weapons of our warrefare are Doctrine and Prayer Let vs therfore craue of God that he himselfe would subdue the practises of the enemies and vouchsafe to helpe vs in our so great infirmitie Verse 7 Let them fall away like water that runneth apace and when they shoot their arrowes let them be rooted out Verse 8 Let them consume away like a snaile and be like the vntimely fruit of a woman and let them not see the Sunne Verse 9 Or euer your pâ—tets bee made hote with thornes so let indignation vexe him euen as a thing that is rawe In other psalmes the vngodly ones and their practises are compared vnto vaine chaffe which is carried or blowen hether and thether with the winde againe vnto rust and vnto grasse growing vpon the house side which before it be plucked vp withereth away Let there be adioyned vnto these most plesant sights of figures fiue similitudes recited in this place whereof in the first hee compareth the practise of his enemies vnto water running away Which though now and then it beare great substances and seemeth to last alwaies yet after a while being heated of the sunne or blowne of the Esterly winde runs away swiftly Secondly he compareth the enemies mischeuous enterprise vnto an arrow or weapon which is broken together with the bowe out of the which it is sent or els misseth quite the mark whereat it is aimed Thirdly hee describeth the image of a snaile comming out of the shell presaging some harme ensewing â—nto him that paseth by but shee within a while being resolued into water leaueth her house without any thing in it Fourthly hee setteth downe a sigure of an vntimely lump or peece of flesh and which is brought forth with daunger of death For as this wretched lumpe swelleth the wombe and yet comes not to full ripenes or fulnes of time So the contentions of the vngodly ones are burst off or euer they haue halfe effect Lastly he compareth the cunning crafts and plesant practises of the enemies vnto young thornes which are quite plucked vp by the trauellers before they come to their ful sharpnes But seeing the Hebrew word Sir signifieth both the thorne and the pot this similitude may euen in this sence be vnderstood likewise Before your pottes feele the thorne hotte or fiery flame the flesh as yet rawe together with the pottes shall be turned vp side downe Now thinke what an Orator the holy ghost is and with what notable words hee teacheth and comforteth vs that wee should not be discoraged nor enfeebled with the first furious outshew of our enemies But let vs in silence and hope looke for preseruation of the bodie yea though by a sure prouidence of God some members are persecuted or torne in peeces Let vs therfore hold fast this consolation and with this hope let vs reuerence the studies of heauenly doctrine For as S. Paul saith 1. Cor. 15. 58. Our labour shall not be vaine in the Lord. but shall bring plentifull and permanent fruits vnto vs and to the church Verse 10 The righteous shal reioyce when he seeth the vengance Hee shall wash his footesteppes in the blood of the vngodly Verse 11 So that a man shall say verely there is a reward for the righteous Doubtles there is a God that Iudgeth the earth These last verses conteine a perspicuous affirmation touching the iudgement of God discerning the godly ones from the vngodly ones This affirmation shall bee more notable if in our mindes wee doe behold the vniuersall iudgement which after a while shall followe wherein the mindes of all the vngodly ones shall be discouered and shall bee cast away damned into eternall torments but the godly ones shall attaine vnto the long desired glorie and deliuerance Then fully and wholly shall the church reioyce beeing deliuered from the guiltie and violence of the deuiles and shall giue God the praise for his iust iudgement yea shal reape and receiue with great ioy the fruits of their labours and sorowes which they haue sustained in this life In meane time let vs remember that the church is for many causes burdened with the crosse and that wee must not depart from God no though deliuerance come not vnto vs by and by But God sometimes also in this life ouertaketh the tyrants with punishment to the end these aparant sights should be testimonies of the iudgement which shall folow this life and that the church might haue some tranquilitie and truces like vnto the Haâ—â—ion dayes PSAL. LIX Eripe me de inimicis meis To him that excelleth destroy not a Dsalme of Dauid on Michtam when Saul sent and they did watch the house to kill him THE ARGVMENT THe application of this Psalme is after two sorts One vnto the historie of Dauid touching which the title speaketh an other vnto the passion of Christ and perpetuall scattering of the Iewish nation For the historie in the 1. lib. Sam. 19. saith that Saul beeing vexed and troubled with the flaming fittes or burning pangs of his furie as one out of his wits and senses sent his messengers to catch and kill Dauid his sonne in lawe and one best deseruing in the gouernment of Israel But Dauid by Gods helpe was deliuered out of those snares Let vs knowe that this historie setting downe an example of Gods protection was written for vs that wee in dangers which for honest and iust causes doe hang ouer our heades may craue and looke for helpe and defence from God who indeede numbreth all the haires of our heade Moreouer seeing the comparison of familiarity is great betweene the head and the speciall members of the bodie let vs reade this Psalme as
the perpetuall preseruation of the doctrine deliuered from God and the safety of his silly flock which reteineth this doctrine and endeuoureth to aduance the same For although the foure kingdomes are dispersed and horrible confusions and verations of all things in mankinde haue beene seene as the whole historie of the world witnesseth yet amiddes so great downefalles and desolations of kingdomes some congregation of God hath remained otherwhiles greater otherwhiles lesser and the doctrine is eftsoones purified and published by apt teachers which the sonne of God sitting at his right hand hath stirred vp and giuen as it were notable gifts vnto his Church Doubtles god suffreth for a season tyrants fanaticall teachers and their Champions to rage with cruelty against the Church and yet in meane time the Confession of many and other signes are euident witnesses of the gospell And afterwardes the furyes of vngodly persons in notable examples are punished like as Pharao the Cananites Iewes and Ethnickes were destroyed whose cruelty was very great Verse 10 Be still then and knowe that I am God I will be exalted among the heathen and I will be exalted in the earth This is a precept wonderfull and vnknowen vnto philosophy but it agreeth with that saying of Isay cap. 30 verse 15 In rest and quietnes shall yee be saued in quietnes and in confidence shall be your strength c. what is that rest and quietnes then what is that to be still Primum tollerare impositas aerumnas Deinde non accersere negotia sine vocatione Tertio non vt solet humana diffidentia Discurâ—ere ad varia praesidia c. First to beare patiently calamities laied vpon vs. Next of all not to deale in any busines beyond our vocation Thirdly not as mans distrust was wonte to runne hither and thether to seeke diuers safegardes Like as the kings of Iuda one while leaned vppon the Egiptians an other while vppon the Syrian kings and an other while vpon others and being intangled with foolish confederacies were compelled to follow other furies Against this impatience vnnecessarie busines and distrust of such as seeke helpes without a right order are these wordes opposed Be still then and knowe c. that is be silent looke for helpe from God runne not hither and thither into Egypt into Syria to the Turkes nor to the Afrikes In a good cause be ye of quiet mindes and looke for defence from God and if any thing happen otherwise it is yet better to endure calamities than with indirect enterprises to blemish a good cause Verse 11 The Lord of Hostes is with vs The god of Iacob is our refuge The last verse is a conclusion containing a testimony of Gods presence in his church and of deliuerances in calamities which are not to be ouercome or vanquished by mans enterprise PSAL. XLVII Omnes gentes plaudite manibus To him that excelleth a Psalme exhortatory committed to the sonnes of Korah THE ARGVMENT THis is a notable prophecy touching the calling of the Gentiles which saint Paul in his Epistle the second and third chapters to the Epesians doth greatly manifest where he teacheth verse eleuen The Gentiles were in times past without God without Christ without his holy Spirite without promise of the Gospell and without hope of eternall life Then the which misery none could bee conceiued greater For what is man ignorant of God and of Christ but the enimy of God the dwelling place of the Deuill and a Cast-away from God not yet in trueth seeing the wrath of God but within a while after shall feele it and when he would escape beyonde all course of nature yea and would be vtterly brought to nothing and yet cannot but shall be tormented with sorrow euerlasting This horrible figure must we thinke vppon that we may learne to extoll the gathering of the Church from amongst the Gentiles For at this day the Gentiles which are called vnto the society of Gods people are Citizens with the Saintes and of the householde of God 2. Ephes 19. And againe Coheires of one body and coparteners of the promise touching Christ Let others therefore be in loue with frayle and momentany benefits let them thirst after vaine honours let them seeke after corrupt pleasures and their instruments Let vs meruel at and magnifie this benefit that we are cooptate into the City of God and Common wealth of the heauenly Citizens where together with the blessed Angelles we shall liue for euer and euer and shall be filled full of lights and righteousnesse in God Psal XLVII And exposition thereof Verse 1 O clappe your hands together al ye people O sing vnto god with the voyce of melody Verse 2 For the Lord is high and to be feared he is the great king vpon all the earth Verse 3 He shall subdew the people vnder vs and the nations vnder our feete Verse 4 He shall chuse out an heritage for vs euen the worship of Iacob whome he loued Verse 5 God is gone vp with a merry noyse and the Lord with the sound of the trumpe THe kingdome of god saith Paul is not meate and drinke but righteousnes and peace and ioy in the holy ghost Rom. 14. 17. This Psalme describing this kingdome of God and Christ is an exhorter vnto all people to clappe their hands together and to sing with the voyce of melody that is let them shew with gesture and speech their ioyfulnesse illumined by the holy ghost For seeing ioyfulnesse is a motion wherewith the heart contenteth himselfe in some good thing that good thing theweth what is the obiect or contrary vnto this ioyfulnesse Because Iehouah the high fearefull and great king aboue all the earth that is bicause the Messias God and man is the conqueror of sinne and death and bestoweth this victory vpon all that beleeue according to this saying 1 Cor. 5. 57. But thankes be vnto God which hath giuen vs the victory through our Lord Iesus Christ Againe Ioh. 16. Be yee of good comfort I haue ouercome the world verse 33. Moreouer I liue and you shall liue also Iohn 14. 19. Namely through my merite and effectuall power For I by my passion haue destroyed sinne and death and by my resurrection I am so effectuall that I will restore vnto you righteousnesse and life euerlasting This victory and effectuall â—power of Christ raigning doth Paul freely confesse that he had not as yet comprehended at all and saith further his strength striueth that he may by some meanes comprehend the same The same confession let euery one of vs haue in mouth and mind and craue that with a face vncouered we beholding the glory of God may bee transformed as it were into the same image from brightnes to brightnes as it were of the spirit of the Lord. 2. Cor. 3. 18. But although this be the summe of the verses which I haue recited yet notwithstanding let vs if it please you weigh and consider all the words the Messias
a while after they shall depart into the country of condemned persons where is weeping gnashing of teethe for indeed damned persons shall neuer see light that is consolation ioy and life which the godlie ones shall possesse But as he said before Man wil not abide in honour so now he saieth here man is blinde in prosperitie and doth not acknowledge euen the Author of all goodnesse or the lawful vse thereof no nor yet thinketh of his owne infirmitie which is sooner changed then the swiftest flie that flieth But let vs out of saint Paules sayings learne these three things first from what fountaine good things come vnto vs next vnto what vse good things granted by God are to be bestowed and last of all how great our infirmitie is Touching the first cause let the saying be holden 1. Corint 4. 7. What hast thou O man that thou hast not receiued or if thou hast receiued it why doest thou boast as though thou hadst not receiued it Touching the second cause Saint Paul in 1. Cor. 12. 7. saith All these things are giuen to the profit of the church Touching the last cause there is extant a memorable sentence 2. Cor 4. verse 7. Wee carry about vs this treasure in earthen vesselles that the excellency of that power might be of God and not of vs. And here I conclude this exposition vpon this fortie nine Psalme PSAL. L. Deus deorum Dominus loquutus est Of the Title A Psalme of Asaph THe Title admonisheth the Reader touching that societie of the Prophetes which in the raigne of Dauid aduaunced the lawe and promises with speech and writing for thinke with your selfe what conflicts and what conferences those great personages Dauid Nathan the sonnes of Chore Asaph Heman Ethan and Idithun had whose Psalmes lightsomely written by them are extant vnto vs. And in this place that I may say nothing of the rest who is ignorant what honourable mention is made of Asaph so oftentimes in the Bookes of Paralipomenon or Chronicles lib. 2. cap. 29. vers 25 26 27. And Ezechias commaunded the chiefe of the Leuites to praise the Lord with the words of Dauid of Asaph the Seer whereby it appeareth that Asaph the Author of this Psalme was in great honour and reputation and retained the very next place vnto Dauid in the Schoole of those Prophets at that time And in the second Booke of Paralipomenon 35. chapter And the Singers the sons of Asaph stood in their standing according to the commaundement of Dauid and Asaph and Heman and I dithun King Dauids Seers verse 15. Let vs therefore giue thankes vnto the Sonne of God sitting at the right hand of the Father and giuing such giftes vnto his church and let vs earnestly desire the societie of these persons in the life euerlasting and in the meane time let vs thankefully receiue those crummes which fall from their table THE ARGVMENT THe fiftieth Psalme is a notable doctrine touching fayth true inuocation and true worshiping of God and a refutation of the Ethnickes opinion in heaping vp sacrifices For this error is straggled abroade in all ages amongst all nations and people That sacrifices and other ceremonies are works pacifying Gods wrath and merites remission of sinne by the deede done as they now say This opinion moueth mens minds that they heape vp such ceremonies without end it reprehendeth therefore this error deepely fixed in mens mindes and sheweth the true worshipings of gods repentance feare of God fayth which acknowledgeth the Mediator and knoweth that we are for his sake receiued and yet it obserueth ceremonies because they are the testimonies of promises and are signes of confession and doe inuite others thereunto So the prophet Ieremy in his 2. cap. reprehending the same error saith verse 22. For I spake not vnto your fathers nor commaunded them when I brought them out of the land of Egipt concerning burnt offerings and sacrifices But this thing commaunded I them saying obay my voice c. verse 23. And Christ saith in the fourth of Iohn verse 23. True worshippers shall worship the father in spirit and truth that is in true spirituall motions of the heart such as are repentance feare of God and faith or confidence liuely beholding Christ Finally the diuine scripture is full of such sermons which must be considered to the end hipocrisy may be reprehended and true worshiping of God may be illuminated or inlightned in vs. Thus much for the argument and now to the exposition of the Psalme Psal L. And exposition thereof Verse 1 The Lord euen the most mightie God hath spoken and called the world from the rising vp of the Sunne to the going downe thereof Verse 2 Out of Sion hath God appeared in perfect beuty Verse 3 Our God shall come and shall not keepe silence there shall goe before him a consuming fire and a mightie tempest shall be stirred round about him Verse 4 Hee shall call the heauen from aboue and the earth that hee may iudge his people Verse 5 Gather my Saintes together vnto me those that haue made a couenant with mee with sacrifice Verse 6 And the heauens shal declare his righteousnes for God is iudge himselfe THe Exordium or beginning of the Psalme is very great wherein this is not onely signified That God will haue his voyce to be heard of all mankinde but also a Sermon is set downe touching the twoo folde comming of the Messias For because it maketh mention of the hill Sion which is the store-house of the gospell published throughout all the world no doubt but the kingdome of Christ is described as he first came in the flesh So therefore I vnderstand the wordes of the Psalme Iehouâ—h the sonne of God which is the lord of of all creatures and Logos the word by whom the father hath made himselfe knowen vnto vs by his voyce hath dispersed the gospell in lury and as Paul saith Was a minister of circumcision Heb. 8. 2. and being raised from death to life gaue commaundement vnto the Apostles to gather a church out of all nations by the ministrie of the gospell which thing sheweth the glorie of God and of his sonne our Lord Jesus Christ And it is that glorie of Christ that hee of himselfe hauing made a purgation or clensing of our sinnes sitteth on the right hand of maiestie in the heauens beeing made heire ouer all and lord aboue all principality power strength and dominion is made of God for vs iustification sanctification and redemption as in Hebr. 1. 1. Col. 1. 1. Cor. 1. This glorie of Christ doeth the gospell preach vnto vs. But for as much as the greatest multitude of mankinde doth with horrible impiety contemne the acceptable comming of Christ full of louing kindnes and mercy he addeth a sermon touching the second comming of Christ which Saint Paul excellently describeth in 1. Thessal 4. 16. For the Lord himselfe shal descend from heauen with a showt and with the
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
and aduanced and that the Messias might haue a certain houshold and assured lodging place vvherein he might be borne wherein he might teach and being raised from death to life he might beginne a kingdome whose proper benefits are to take away death and giue righteousnes and life euerlasting For these great prerogatiues of right and worthily is the gouernement of Israel compared vnto a most fragrant Rose and a bracelet of gold THE ARGVMENT LEt vs reading this Psalme giue God thankes that as yet hee gathereth a church amongst vs and let vs craue that hee would preserue and defend the harborers of the church Let vs also learne out of this psalme necessarie doctrine and consolation For it teacheth that the wholesome state of the church and gouernement is not preserued or kept in good order by mans safegards but by the helpe of God It also promiseth vnto godly ones not onely helpe in great infirmitie but also a ioyfull end of our conflicts and dangers For touching these things namely the helpe of God and the fruit of our labours all the godly ones are vehemently troubled with cares Against this carefulnes hee opposeth consolation specially and most congruent where he saith verse 12. Through God we shall do great Acts That is God shall helpe vs and wil bring to passe that our labours shall not be in vaine Psal LX. And exposition thereof Verse 1 O God thou hast cast vs out and scatred vs abroade Thou hast also beene displeased O turne thee vnto vs againe Verse 2 Thou hast moued the land and deuided it heale the sores thereof for it shaketh Verse 3 Thou hast shewed the people heauie things thou hast giuen vs a drink of deadly wine THese verses conteine a complaint of the crosse and dangers of the church the church is alwayes like a Citie which being besieged round about is cruelly assaulted of enemies Also oftentimes is it sharply chastized by reason of sinne as it was in the Babilonicall exâ—lement But amongst these floods and stormes God preserueth the shippe which carrieth his church These calamities he here deploreth and withal craueth and aduanceth the deliuerances Verse 4 Thou hast giuen a token for such as feare thee that they may triumph because of the truth Verse 5 Therefore were thy beloued deliuered helpe me with thy right hand and heare me The worde Token some doe interpret as touching the Arke of the couenaunt which was a testimonie of Gods presence For God in that place put forth his oracles where the arke was and those not obscure doubtfull wauering wordes such as were the answers of Apollo but Oracles assured euident and nothing faileable touching the greatest matters and heard the prayers of those that called vpon him But other do apply the worde Signe vnto all notable victories and deliuerances which doe witnesse that God hath charge of his church For the finall causes of deliuerances are to the end the bodie of the church may be preserued yea though some members as souldiours fighting in the batle bee slaine againe that the presence of God may be acknowledged and that faith might be confirmed by such examples But the impulsiue cause in the wil of God is why he may helpe euen that hee may testifie of the truth that is lest the light of the true doctrine should be extinguished and that blasphemous persons might be vanquished and ouercome which crie out that the doctrine of the church differeth nothing from the inuention of their sects Verse 6 God hath spoken in his holines The proper glorie of the church is in the preseruation and propagation of the true doctrine of God This marke discerneth the same from other sects For other sects are carried about as children with diuers windes of doctrine and deuise eftsoones newe gods and new worshipings But the church reteineth the true acknowledgement and true prayer vnto God and according to a certeine rule deliuered from God directeth all her duties and worshippings Hee therefore that speaketh in the church let him speake the worde of God but if any man teach any other doctrine let him be accursed For like as the rough arteries in mans body doe shunne all things sauing aire and doe feare the same so the church with glowing eares abhorreth from all opinions and worshippings that doe striue with the doctrine deliuered from God which onely shee heareth learneth embraceth professeth and also studieth to aduance Verse 7 I wil reioyce and diuide Sichem and mete out the valley of Sucoth Verse 8 Gilead is mine and Manasses is mine Ephraim also is the strength of my head Verse 9 Moab is my washpot ouer Edom will I cast out my shooe Philistia be thou glad of mee This thankesgiuing and song of victorie agreeth with two prophecies whereof the one is recited in the 25. of Genesis the other in the 49. of Genesis For when as Rebecca had conceiued two twinnes Esau and Iacob God himselfe did say Genes 26. 23. the elder shall serue the yonger That is Esau the elder or first begotten shall serue and obey Iacob the younger And in Gen. 49. The most holy man Iacob calling to him his sonne Iuda saith verse 8. Thou Iuda thy brethren shall prayse thee Thy hand shall be in the neck of thine enemies thy fathers sonne shall bowe downe vnto thee verse 9. Iuda as a Lions whelpe shalt thou come vp from the spoile my sonne Hee shall lie downe and couch like a Lion and as a Lionesse who shall stirre him vp But although these prophecies are approoued in purpose and euent when Dauid sate at the helme in the gouernment of his people and subdued the Edomites which were the successors of Esau yet the godly ones doe maâ—â—ell and are in loue with those secret prouidences wherewith God gouerneth his church in this life For as D. Luther saith notably All the works of God are wrought in meane contraries God indeede promised it should come to passe that the elder should serue the younger but a contrarie shewe now and then chanced before their eies for truely Iacob without any certeine abiding place wandred abroade together with his wiues and children and yet Esau in meane time swelling with enuie and carrying a loftie countenance ruled with great authoritie in the world where then remaineth the euent answering vnto the promise So the first King that was ouer the people of God was not chosen out of the posterities of Iuda but out of the family of Beniamin and hee indeuoured with his whole heart and minde night and day to that end euen to oppresse and destroie Dauid and his familie Doubtlesse both these seemed with a contrarie countenance to goe quite against the promise Therefore let vs learne that God by a certeine prouidence of his deferreâ—h now and then his promises and at the length tho with an excellent fayth and most aboundant goodnes performeth the same and yet for all that ought wee not to doubt of his promise no