Church and in midst of death giueth life to those that are put to death The comparison of the Mariage and the league that is betweene Christ and his Church doth greatly adorne the reading of the 45. Psalme Psalme XLV And exposition thereof Verse 1. My heart is inditing of a good matter I speake of the things which I haue made vnto the king Verse 2. My tongue is the penne of a ready writer LIKE as Orators are placed next vnto Kings so vnto the heart of man are added the instruments of vtterance and speech that if nature be sound and vpright of her selfe there should be an excellent consent or agreement of heart and tongue namely mans heart enflamed with the light and loue of God shoulde manifest diuine motions with the tongue honouring God and in speaking things iust and vpright towardes men the hearte and tongue should agree in one Now in this corruption of mans nature the heart oftentimes disagreeth from the tongue as Cicero saith Frons vultus oculi persaepe mentiuntur oratio verò saepissime The face the countenance and the eies very often deceiue men but the speech of tongue most often deceiue them But yet in those that are newe borne of the holy ghost the consent of heart and tongue is restored as in this place the Sâ—nnes of Chora do say My heart is inditing of a sweete song and that the tongue is the interpreter of godly cogitations This prouidence of the almighty worke-master in knitting the heart and tongue togither let vs first of all consider so often as we reade the beginning of the 45. Psalme Next of all let vs embrace and extoll this Psalme seeing the holie ghost affirmeth that he setteth downe vnto vs a certain excellent kinde of song Also the thing it selfe sheweth that this verse was largely and plentifully written and both replenished and adorned with all the most choyse words and most graue sentences of Rhetoricke Lastly the subiect of the matter as we in schooles doe argue doth allure vs much vnto the reading of this Psalme For he saieth profoundly that he singeth this song concerning the King the Messias and the mariage which he maketh vp with the true Church Verse 3. Thou art fairer then the children of men full of grace are thy lips because God hath blessed thee for euer First here is praised the person of the Messias and is preferred before the beauty or comelinesse of all men because in very deed neither is the wisedome nor vertue of any man like vnto the wisedome and vertue of Christ of which things the beauty or excellency is sincere and speciall aboue all other for in him clearely shineth a most firme acknowledgement of his eternall father and in him is inflamed a special loue towards the eternall father and other most excellent vertues Wherefore when we thinke vpon the Messias let vs thinke vpon this sincere excellency of personage that is of the wisedome shining foorth in him and all other vertues wherewith he is most speciallie adorned and as the Husband bestoweth not only his body but also al his worldly substance vpon his Wife So Christ the husband endoweth his wife the Church withall his benefits or blessings namely wisedom which is the acknowledgement of the mercy of God for his sake in the gospell promised also righteousnes life euerlasting Although therefore we are by nature deformed and without all fauour that is in very deed defiled with sinnes and therefore guilty before God and worthy of all miseries and calamities yet by reason Christ imparteth vnto vs his beauty or excellency we are receiued by God as if we were without any blemish as in the 2. Cor. 5. cap. it is said For he hath made him to be sinne for vs which knew no sinne that wee shoulde bee made the righteousnes of God in him vers 21. Christ knew no sinne for as the Prophet Isay saith cap. 53. vers 9. He did no sinne neither was any guile fouÌ„d in his mouth And what say you to that where he was not only conceiued and borne without sinne but also liued and died without sinne And yet was hee made sinne that is a certain guilty thing a castaway into most grieuous punishmeÌ„ts For God powred forth his displeasure vpon the Sonne who was made our Mediatour and sacrifice for sinne and therefore suffered iudgement and punishment that wee might become righteousnes of God by his meanes that is iust and acceptable vnto God for the Mediator sake Last of all the eloquence of this King is praised Full of grace is thy lips as if hee said Thou art not onely of an excellent mind but vnto thy eloquent speech there is a speciall grace also annexed And we were went to behold him whom God had adorned with eloquence as the verse saith in Homer Attentique â—udire omnes cum dulcia fundit Verba verâ—cunde ciues verisque gubernat Consiliis longe quos inter hic eminet vnus In dubiis rebus cum concio magna coacta est When he should speake they all were bent to heare Sweet modest words vnto them forth he giues His citizens and with counsels sinceare He rules as one in honour high which liues In doubtfull matters hee's the only man To speake for him and his constrained than What hony sweet eloqueÌ„ce is that in Christ theÌ„ Certes I beleeue there is no man of so base a minde but when he heareth these words Come vnto me all yee which labour and are loden and I will refresh you Math. 11. 28 also So God loued the world c. Iohn 3. 16. that they are sweeter then the hony or hony combe he wil easily confesse For no Mother can with more sweete perswading wordes call vnto her her only and most dearest childe then Christ doth vse in calling sinners vnto him Touching this eloquence of Christ speaketh Io. Baptist where he saith Ioh. 3. He that hath the Bride is the Bridegrome but the friend of the Bridegrome which standeth and heareth him reioyceth greatly because of the Bridegromes voice This my ioy therefore is fulfilled vers 29. But although Wisedome Vertue and Eloquence are singular ornamentes yet notwithstanding without power and strength in doing things they are not much worth For often time Wisedome is driuen away and Might ruleth the matter and as the verse saith Spernitur Orator bonus horridus Miles amatur Men do despise the speaker good And loue the souldier fierce of mood Non doctis dictis certatur sed maledictis Some not with learned speech contend But with euill tearmes their cause defend As the Poet Ennius saith in those verses Therefore the Psalme not only attributeth these thinges vnto Christ which I haue spoken of but also armeth as it were this king with diuine power or might in these words Therefore hath God blessed thee for euer He expresly calleth the Messias a blessed king that is acceptable or pleasing to God and so furnished with
exposition thereof Verse 1 O heare ye this all yee people ponder it with your eares all yee that dwell in the world Verse 2 High and low rich and pore one with another Verse 3 My mouth shall speake of wisdome and my heart shall muse of vnderstanding Verse 4 I will incline mine eare vnto the parable and shew my darke speech vpon the harpe THe Psalme purposing to speake of a speciall matter vseth a stately beginning I exhort all persons without exception to draw neare and take knowledge what is to be thought of the difference betweene the godly and vngodly ones and of the future iudgment For so it shall come to passe that they shal not onely prouide for this mortall life but shall with a true feare and faith and other duties pleasing God prepare themselues vnto that iudgement which is to come Beasts frame themselues fit vnto that thing onely which is present and as the time serueth very little regarding either that is past or that which is to come But men because they are partakers of reason and are created to the iudgement of God let them so order the course of their whole life that they go not astray from the Commaundement of God Whatsoeuer thou doest do it wisely and regard the end And surely the end of our life is either eternall society with God or otherwise eternall miserie Let vs therfore chuse the meane wayes leading vnto the hauen of euerlasting beatitude and withal indeuour as they vse to say let vs eschew perpetuall and most miserable death Cheled is deriued of the word Chadal that is cessauit hath ceased For it is a familiar transposition of the letters vsed in the hebrue tongue This phrase of speech then signifieth that the world within a while after shall haue his end as in the I. Corin. 7. it is said The fashion of this world goeth away verse 31. Neither in deede is it hupostasis a Forme not Substance as the Philosophers speake but Emphasis that is a banishing away Furthermore the difference knowen betweene Homo and Vir which is oftentimes vsed by the Prophets and Apostles as in Iohn I. verse 13. Not of the will of the flesh nor of the will of man For as Homo signifieth a base and obscure person So Uir signifieth a great and noble personage excelling others in wisdome power Justice and authoritie Like as then Saint Paul saith Rom. I and 14. verse That he is debter both to the wise man and to the vnwise So this Psalme calleth vnto this sermon both high and low learned and vnlearned persons Finaly it calleth the doctrine of future iudgement and of life and death euerlasting wisedome vnderstanding a parable and darke speech because this secret wisdome placed far beyond the sight of mans reason must be discerned from Phylosophy For the alone doctrine of the church affirmeth there is a life remaining after that wee shal depart from hence she alone preacheth vnto vs touching the iudgment that shall be vppon all mankind and nameth certaine witnesses which shalbe the beholders of many that being dead shall liue againe Verse 5 Wherefore should I feare in the euill day and when the wickednes of my heeles compasseth me round about Verse 6 There be some that put their trust in their goods and boast themselues in the multitude of their riches Unto the beginning is annexed a Proposition which setteth downe a consolation to be applyed from the example of one member vnto the whole body of the church as is here sayd Like as Lazarus being all full of soares straied not away from God because he sawe the rich man abound with wealth and pleasures and himselfe placed in an extreame state of miserable perplexity So let not any the other Godly ones be ouercome with the threatnings and inticements of the world that they thereby cast away the gospell or doe any thing against the other Commaundements of God This is the effect of the Proposition Verse 7 But no man may deliuer his Brother nor make agreement vnto God for him Verse 8 For it cost more to redeeme then soules so that hee must let that alone for euer There followeth a Reason which appeareth in the Antithesis or contrarietie as in the argument it is saide For these verses agree with that saying of Christ Math. 16. verse 26 What shall it profite a man if hee gaine all the whole world and lose his owne soule That is the whole world is not a sacrifice for sinne nor for death eternall no nor yet for the death of the body Why then are men so greatly carefull for things appertaining vnto this life or why with such disquietnes seeke they after those benefits which can neither take away sinne nor death But this preposterous care and greefe which the poet describing crieth out vpon thus O Ciues Ciues quaerend a pecunia est virtus post nummos riseth of a blindnes and security neglecting or contemning the iudgement of God which euery one of vs after this death shall abide and suffer Whereas if our whole life should looke well vpon that Iudgement truely ambitious honour wealth and filthy pleasure should lesse trouble vs which three the world doth esteeme as three gods But seeing this disease is farre more furious then that it may by our owne abillityes be healed or remedied let vs flee vnto the Sonne of God and craue that hee would illuminate our hearts with his holy spirit so as vnto that iudgement we may bring but the beginnings of righteousnes Verse 9 Yea though hee liue long and see not the graue Verse 10 For he seeth that wise men also die and perish together as well as the ignorant and foolish and leaue their riches for other In the full polishing of the former verses hee repeateth the same meaning that riches power and pleasure are the fading benefits of this mortall life and can neither driue away death nor yet profite those that are dead For as we came naked out of our mothers wombe so surely shall we returne into the earth either naked or very thinly clothed And here the Reader may repeate that saying in the 39. Psalme 7. verse For man walketh in a vaine shadowe and disquieteth himselfe in vayne he heapeth vp riches and cannot tell who shall gather them That is as Cicero in his dialog of Frendship sayth Catera cum parantur cui parantur nesciunt nec cuius causa laborent Other things when they are prouided or for whome they may be prouided they knowe not nor for whose sake they take al that paines Verse 11 And yet they thinke that their house shal continew for euer And that their dwelling places shall endure from one generation to another and call the land after their owne names Verse 12 Neuertheles man wil not abide in honour seeing he may be compared vnto the beasts that perish This is a patterne of the vngodly mens liues which dwell in goodly
highly to be praised in the city of our God euen vpon his holy hill Verse 2 The hill of Sion is a fayre place and the ioy of the whole earth vpon the north side heth the Cittie of the great King God is well knowen in her pallaces as a sure refuge THe Churches proper glory as I haue oft elsewhere said is true knowledge of God with true inuocation worshiping of him this glory doth this psalme with great exielleÌ„â—y of words describe For it compareth the Church to a City and a hiâ— wherein God is praised and worshipped partly with doctrine deliuered from himself partly with obedience which he requireth Furthermore he compareth the church vnto a farre place bringing forth most wholsome balme which healeth woundes without sorowe For the preaching of the gospell which the Church soundeth in the world is a remedy effectuall taking away sinne and death But why maketh he so often mention of the hill Sion Because the Sone of God was in Jerusalem crucifyed and raiseâ— from death to life and after that disperfed his glaâ— tidings of the gospell throughout the whole world Like as Isayias in his 2. chap. 3 verse and Micheas in his 4. chap. 2 verse did forshew the same Out of Sion shall the lawe goe and the word of the Lord out of Ierusalem Unto this hill shall al the nations runne that is they shall embrace the doâ—â—rme published out of Sion They their which altogether either refuse and despise this worde the preaching where of is begunne in Sion as the Mahometisis and blasphemous Jewes do or they which vngodly filthily corrupt the same as the heritikes of all ages and the stubberne Papistes do Let vs knowe that these are not the Church but the enemies of the sonne of God and the chaffe ordayned vnto the eternall fire But some man will obiect what difference is there betweene the Church of God and other Sectes seeing all men do acknowledge there is a God the creator and ruler of the world and that we must obey him according as there is difference betwene good and bad Truly this is somewhat to purpose but in this thing consists not all things For although other sects do affirme that there is one deuine essence yet not with standing they are ignorant of the three persons the Father Sonne and Holyghost eternall For Christ saith expresly in Iohn 5. 23. Hee that honoureth not the Sonne honoureth not the Father Againe Iohn 14. 6. No man commeth vnto the Father but by mee Furthermore although they knowe in some part the will of God manifested in the lawe or decalogue yet the knowledg of the first table touching the true worshipping of our God and the vnderstanding of the sixt commaundement touching Chastitie is almost vtterly extingushe with people of other Sectes as the horrible Confusion in their worshipings and lustes doth shewe Thirdly they are altogether ignorant of Gods will in the gospell manifested touching remission of sines and life euerlasting freely to be giuen vnto beleeuers for the Soune of God our Lord Jesus Christ sake Therefore they cannot perswade themselues that God is a deliuerer and helper in their miseries but they do remaine in doubting and at length fall headlong into desperation These differences betweene the true Church and other sects let euery one of vs imprint as seales in our minds â—est that wee straying from that Congregation which is and is called the true Church should be entangled with other Seâ—ts which are condemned by God Verse 3 For loe the Kings of the earth are gatherred and gone by together Verse 4 They marueiled to see such things they were astonied and sodainely cast downe Verse 5 Feare came vpon them and sorrow As vppon a woman in her trauell Verse 6 Thou shalt breake the Shippes of the se a through the cast winde Verse 7 Like as we haue harde so haue wee seene in the cittie of the Lord of hoasts in the Cittie of our God God vpholdeth the same for euer Hetherto hath he described the true Church Nowe addeth he vnto her a consolation touching her perpetuall stability And all men vnderstand that the Church had great neede of this Consolation against Herâ—tilies Tyrantes and their champions yea against Deuiâ—â—â—s which rage more cruelly because they knowe within a while their iudgement is at hand where in their filthines shall be plainely manifested or laid open before all Angels and men But to the end the meaning of these verses may be more apparant I will breefely rehearce out of the fourth booke of Theodoretus the history of Valence the Emperor whome God not onely resirained with fearefull famine but also with a tragicall death deâ—â—râ—ied that he should not be able to vse cruelty against the Church after the lust of his owne heart When Valens would needes confirme with his subscription letters conteyning a Commaundement to banish quyte Basilius the bishop of Casaria he was not able to make one letter no when as God would he had worne his penne to the vtmost which when it hapned the second time and yet he would needes enforce the confirmatiou of an vngodly decree euen then did his right hand shake and tremble with feare There he at length beeing fearefull troubled straitway cut in peeces the paper which he had taken betweene both his handes and he is a moderator of all his affects though hee had so done well and found that others had tasted like vexation by his sufferance and that Basilius was proued a better man then that he was worthy of any such iniurie Afterward the Gothes hauing taken the streete wherein Valence purposed to hide him selfe beeing knowen by the vproare made by his owne men they both set fire vpon the place and with all burned to death the very same enimy to christian Religion This punishment suffered Valence for his mischefes and that euen in this life But the verse which foloweth last of these Like as we haue heard so haue we seene in the City of our God c. admonisheth the Reader of two cheefe things first touching the efficacie of Gods word next of the difference betweene philosophicall and Christian assenting For the worde of God is not a vayne sound and as the Graetians say No vaine prating or langling but is approued in purpose and euent For seeing God is true he sheweth with horrible examples of punishments that his threatnings are sure and certaine Moreouer the promises of God are not vayne delectations after a sort pleasing mens mindes but are consolations in very deede the efficacy whereof al sâ—ch as truly repent and beleeue the gospell haue sure triall of For as we do heare that they which are iustified by fayth haue peace of conscience So in true conuersion we feele peace and tranquilitie of heart to rise from confidence or sure trusting in the Mediator Againe like as the promises are published touching stabilitie of the Church so the thing sheweth that the Church cannot
and gorgeous buildings which are garnished with scutchions and pictures and furnished with things wherein they abound that are reputed for blessed Such a life we all doe desire which exceedeth in pleasure and other instruments But the end sheweth howe much vainitie there is in this trifling or britle brauery when one seely houre may bring all topsituruy All men will know what power and riches Alexander the great was of who consumed the huge treasures almost incredible of the Persian Kings after his conquest obteined and vppon Ephestions funeral lauished out twelue thousand talents that is Threescore and twelue tunnes of golde as wee call them But this so mighty a personage when he had drunke too too much wine at the funeral feast of Ephestion and got himselfe thereby a most greeuous burning feuer died the 28. of June in the xxxii yeare of his age twelfth yeare of his raigne and in the 323. yere before the birth of Christ This example admonisheth vs touching the incanstancy of humane affaires and setteth out this verse of this Psalme Man will not abide in honour c. Verse 13. This is the way of them and this is their foolishnes and their posterity praise their saying That the chiefe felicity of man consists in the pleasures of the body not onely the epicure but the greatest multitude of men doth so thinke But this perswasion doth this Psalme expresly cal foolishnes because the obiect of mans will is not a benefit hauing end that is being short and momentany but a benefit without end and euerlasting as else-where more largely is said in refutation of the epicure and in the doctrine touching the obiect of mans will Verse 14 They lie like sheepe in the hell death gnaweth vppon them and the righteous shal haue domination ouer them in the morning their beutie shall consume in the sepulcher out of their dwelling This verse discribes the last degree of punishment alotted for the vngodly ones namely eternall misery which is a worme for euer gnawing the conscience of man and a fire neuer ceasing but without end tormenting them as Isayas sayeth in his 66. and last chapter 24. verse Their worme shall not die neither shall their fire be quenched But as Neither the eie hath seene nor eare hath heard nor mans heart hath conceiued those good things which God hath prepared for them that loue him 1 Cor. 2. 9. So no man can expresse either in thinking or speaking the greatnes of the euerlasting punishment ordayned for the wicked ones But here some man would obiect I see not by what reason Saint Paul being put to death by Nero should be lord ouer Nero I answere though Paul was slaine of a most cruell Tirant yet was he not vtterly destroyed neither was he left in destruction and death as Nero is but he is adorned with euerlasting rewarde and in the last day of the world he shal with Christ iudge Nero and al the vngodly ones Now indeede our life as in the 3. Coloss verse 3. is written is hidde with Christ in God When Christ which is our life shall appeare then shall yee also appeare with him in glory verse 4. Then shall the vngodly ones haue in their minde and mouth the words extant in the 5. chapter of the booke of Wisedome verse 3. These are they whom we sometime had in deâ—â—â—ion and in a parable of reproofe We fooles thought their liues madnes and their end without honour verse 4. Beholde how they are counted among the children of God and their portion is among the saints verse 5. Therefore we haue erred from the truth c. verse 6. Verse 15. But God hath deliuered my soule from hell For hee shall receiue me Hetherto at large he handled the first parte of the Antithesis touching the vanitie and punishment of the vngodly ones which put all their full hope and confidence in their riches Now doth he hereunto adioyne the other partie as touching the godly ones whose hearts are enclined vnto the testimony of the Lord And not vnto death as in 119. Psalme is said And it promiseth plainly vnto the Godly ones deliueraunce from euerlasting death most miserable and restitution vnto life euerlasting for because God in the very lawfull act of adoption receiueth and taketh vs for his children it cannot be that he will leaue his dearest children in death Like as therefore in this life he giueth his holy spirit as a pledge and token of our inheritance So when he hath raised vs from death to life he will doubtles giue vs the full and perfect inheritance and hee shall then be all in all He then that hath this hope sanctifieth himselfe like as he is holy saith Saint Iohn 1. epist 3. chapter 3. verse Verse 16 Be not thou afraid though one be made rich or if the glorie of his house be incresed Verse 17 For hee shall carie nothing away with him when he dieth Neither shall his pompe follow him He repeateth a principal proposition which comforteth the godly ones lest they taking offence at the felicitie and passing prosperitie of the vngodly ones do slide away froÌ„ God but that they would preferre the true and permanent good things before the shadowes of fraile and vanishing benefites But seeing it is needelesse here with perspicuous wordes to make any long interpretation I wil recite two histories worthy of memorie which examples propone vnto the sentence of the affirmatiue part that the glory of exploits done and other great benefites nothing auaile them that be dead which things the blinde nature of man coueteth especially Saled nus king of Asia Syria and Egypt saide hee was not lesse wise in his death then when in his life time before he had done any notable act for he commanded that his very linnen garment next to his shert which he vsed to weare should be borne vpon a long speares point throughout all his tents and he that carried it should cry with a lowd voice and say Saladine the conquerour of Asia of so great wealth which hee had gotten caried away with him at his death but only this linnen garment For wisely though lately being admonished of mans misery woulde hee also in such sort admonish others thereof There is extant an historie in the seuenth booke and second chapter of Baptista Fulgosus touching wise sayings and doings and as Dion writeth these wordes are read of Seuerus the emperour When as he lying at Yorke in Britaine neare the point of death deploring mans miseries saide I haue beene all things and nothing auaileth me Verse 18 For while he liued he counted himselfe an happy man and so long as thou doest well vnto thy selfe men will speake good of thee Verse 19 He shall followe the generation of his fathers and shall neuer see light Verse 20 Man being in honor hath none vnderstanding but is compared vnto the beasts that perish Although saieth he the vngodly superabound in pleasures yet within
pars pro toto wherein some men haue a will to trifle out the whole matter handled in this point All are gone out of the way For the saying of Saint Paul is most true which no wise man can gaine-say Al men haue neede of the glorie of God that is of true acknowledgement of God and of obedience agreeable with the decalogue or table of the commandements of God which God esteemeth for glorie doone vnto him and wherewith he is glorified and worshipped Verse 5 Are not they without vnderstanding that worke wickednes eating vp my people as if they would eate bread they haue not called vpon God Verse 6 They were afraide where no feare was for God hath broken the bones of them that besieged thee thou hast put them to confusion because God hath despised them Hitherto hath he spoken of the note that is of the sorrowfull and lamentable corruption of mankinde now reciteth he the fruits of the most wicked tree whereof first is vniuersall vnrighteousnes which filthily in diuers and sundry maners breaketh the law of God an other is tyranny of gouernours who as Nazianzene saith besides their owne rightfull reuenues that is tributes and taxes doe take with the hands of Briareus what themselues lift from the possessions of their subiects The third fruit is either neglecting of prayer or a false kinde of prayer which is the breach of the second commaundement The fourth and last fruit superstition which feareth a fault where no fault is and maketh more account of mans traditions then of Gods commandements but lest any man should slide into such opinion that he should thinke tirants and others do sinne vnpunished hee addeth a threatning touching present and eternal punishment in the sixt verse he hath broken the bones of them that besieged thee that is the Lord scattreth confoundeth and abhorreth extortie tortioners that is all sinners which turne not from grieuous sinnes but do go forwards in contempt of God and fall he adlong out of some mischefs into others And because the punishments of Tirants are more heinous in sight I will recite certaine tragical ends of some enemies of the church that others looke well into these examples may learne righteousnes and not to contemne or despise God Nero who first practised persecution against Christ procured his owne death and destruction Domitian was slaine of his frends conspiring against him euen in his owne palace Maximinus was slaine of Pupienus at Aquilia Daetius was destroyed in the morish ground of Misia when he fled from the Gothes Valerian together with his brother was slaine at Insubres Airelianus was ouerthrowen of his owne Notary at Heraclia and Dioclesian died poysoned at Salonia Verse 7 O that the saluation were giuen out of Sion vnto Hierusalem O that the Lord woulde deliuer his people out of captiuitie Verse 8 Then shoulde Iaacob reioyce and Israel should be right glad All the prayers and all the sighes of the holy ghost haue their force and effects of promises as elsewhere often I haue saide This verse then is a promise touching the Mediator whome Simeon in his song Luke 2. 30. calleth the saluation of God From him saith he must we craue and looke for true libertie that is deliuerance from sinne and from euerlasting death and restitution vnto righteousnes and life euerlasting This Lord as Simeon also saith ibid. vers 32. is a light to lighten the Gentiles and the glory of the people of Israel Therfore as S. Paul saith 2. Cor. 10. 17. He that reioyceth let him reioyce in the Lord. PSAL. LIIII Deus in nomine tuo saluum me fac To him that excelleth on Neginoth a Psalme of Dauid to giue instruction when the Zephims came and saide vnto Saul is not Dauid hid among vs 1. Sam. 23. 19. THE ARGVMENT THe histories are knowen whose mention is made in the title For the Ziphims twice betraied Dauid as it is written in lib. 1. reg 23. 26. But although the history of Dauid doth not admonish vs of many things yet surely in this very place especially let vs consider two examples one of a marueilous deliuerance the other of a rare and vnaccustomed patience For not in all his histories is there any like example which may be compared with Dauids moderation in this place For other men do both vnderstand and in effect proue the saying of Pendaerus which is extant in the second Ode or Song of the Pithians Amico volo esse amicus hosti autem vt hostis â—â—u lupus occurram alias aliunde veniens obliquis viis Vnto a friend a friend I will bee And an enemy vnto an enemy Or euen as a woolfe will I my selfe set By crooked wayes comming elsewhere him to let But first let vs speake of Dauids wonderfull deliuerance and almost incredible Saul was by many means letted of his purpose that he could not kill Dauid For at one time he was called away by the irruption of the Philistims at an other time by a heauy and not indeede naturall sleepe but by Gods prouidence being so ouercome hee could not hurt Dauid for it is expresly saide The Lord had sent a dead sleepe vpon them vers 12. These things though Democritus and the epicure would say they hapned by chance yet let vs know that Dauids soule was by God preserued as Abigael most sweetely said Like as it were bound in the bundle of life with the Lord his God 1. Sam. 25. 29. For according to the saying in 2. of Pet. 2. 9. The Lord knoweth to deliuer the godly out of temptation seeing he doth that which is most lawfull and is not tied to second causes So at this day in diuerse maners the practises of the enemies of the gospel and of the church are hindered letted and the seely litle flocke keeper of the heauenly doctrine is so defended and preserued that these deliuerances may not be referred but vnto God onely There followeth an example of Dauids patience farre exceeding the moderation of philosophers For reason after a sort mooueth them vnto gouernement of moueable matters or of externall gifts that they doe not any thing against iustice or other vertues But this Dauid doth the holyghost gouerne and guide and as S. Paul saith 5. Galat. 24. 3. Coloss 5. mortifyeth the deedes of the flesh in him For though by great right he might haue put Saul to death and especially in the very best oportunity of all circumstances yet he spared his intrapping enimy and in that point obserued the most graue rule of S. Paul 1. Cor. 10. 23. Al things are lawful for me but all things are not expedient as if he should say we must not alwayes looke for what we may do with great right but much more what may bee more profitable by example For if Dauid vsing the law of defence had slaine Saul he should haue blemished an excellent cause which hee had and shoulde haue beene 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