laboures of our vocation and sanctifieth vs vnto life euerlasting But the effectes are largly expounded in the 119. psalm and are easely vnderstoode of the godly which knowe the exercises of faith and inuocation Verse 14 Who can comprise his faultes Clense me from all secrete sinnes THe last part of this Psalme is a prayer wherein there is a plaine petition for remission of sinnes He saith not as hypocrits do who hath sinnes or trespasses but he asketh what man is he which considereth the burden of sinnes sticking in the nature of man But this verse is rightly opposed against the counterfet ceremony of Monckes touching scrupulous numbering vp of sinnes which is neither commaunded by god neither is possible to do but leadeth godly mindes into doubtfulnes and enfeebleth theire faith Verse 15 And from presumptuous sinnes keepe thy seruant that they haue no power ouer me so shall I be vndefiled and shalbe clensed from the greatest sinne MOst rightly out of this place is borowed the difference of sinne raigning not raigning Sinne not raigning is the originall euill and motion stryuinge with the lawe of God which mans will notwithstanding resisteth being helped of the holy ghost that we should not obey that wicked motion against all conscieÌ„ce and this will by faith craueth and beleueth that this infirmitie is forgeuen vs for the Sonne of Gods sake making intercession for vs. Vnto this degrée and steppe pertaine negligences and ignorances not wilfully performed Sin raigning in the fall after conuersion is the breaking of Gods lawe against conscience which taking place the person is made guiltie of eteruall punishment except againe in conuersation forgeuenes be had And in this degrée or step we comprehend sinnes of wilfull negligence that is wilfull negligence in duetie and wilfull ignorance Verse 16 And the wordes of my mouth shalbe suche that they shall please thee and the meditation of my hart is in thy sight oh Lord my helper and my redeemer THe holy ghost is not in vaine called the spirite of grace and of prayer For as he beareth witnesse with our spirite that we are the children of god so doth he stirre vp and prouoke our hartes vnto prayer So Dauid when he had asked of God forgeuenes of his sinnes made humble pentions that god woulde receyue his prayer confession and thankesgeuing as a reasonable seruing of god séeing ther is nothing els which we are able to render vnto God for his greate benefites The XX. Psalme Exaudiat te Dominus c. THE ARGVMENT PRayers of the church are most worthie of diligent consideration not onlie because they aske thinges necessarie and wholsome of god but also because they instruct vs of great matters So this Psalme sithe it prayeth for the Prince or cheefe magistrate teacheth the reader as touching politique order verie profitably For first it plucketh out of mens mindes an vniust imagination which discerneth not betwene gouernement and spoiles like as that Pyrate saide to Alexander Why is it more lawfull for thee to spoyle vpon the land then for me vpon the seat For seeing the scripture so often commandeth prayers to be made for the magistrate that gouernment may remaine vnharmed and be established needfull it is that thing bee good and acceptable vnto god and not anie sinne because we must not pray that sinnes should be established But of this praying there are precepts extant in the 24. of Ieremy Pray ye for the kingdome of Babilon because in the peace thereof you may also haue peace He biddes them praye for the empire which at that time was the harboure or succour of the church And in 1. Tim. 2. Is deliuered a precept full of erudition I exhort you that prayers and thankes geuinges be made for all men For kinges all which are in authoritie vnder them that we may lyue a quiet and peacable life in all godlynes and honestie Hereupon it is cleare what difference there is betwene ruling and robbing For rulinges or gouernements are the ordinance of god and these must we obey for gods cause who is the author of this ordenance But robbings or spoilings are the destructions of gods ordinance and the furies of the deuill wherewith God is horriblie angrie Secondlie this psalme teacheth that gouernments are not preserued by fortune or by the counsels of men onlie but by god who is not onelie so the author of politique order that he alloweth of lawful gouernments but also by this meanes Because like as both by his prouidence he ordeyned the course and mouinges of the starres and also by his power preserueth the same So also politique order is the worke of God and howe much soeuer of this ordinaunce abideth in the confused state of humaine nature is by God truelie and effectuallie preserued For the deuill woulde altogether destroie honest societie but that God represseth his furies and did protecte parte of mankinde And that God is the preseruer of this ordniance the punishments of seditious and rebellious persons do not onlie shewe but also that same burden of affaires and daungers which mans wisdome without God is not able to endure Most truelie therefore is it saide of Plato lib. 4. de legibus whereasnot God but some mortall man beareth rule there is none escape from mischiefes and miseries Finallie he reprehendeth the pride of mans minde which imagineth that greate matters and profitable thinges are gouerned by our wisdome and vertue Like as Timotheus the sonne of Conon saide of a matter happelie exploieted This did I and not fortune And Aiax in Sophocles saide Dasterds and sâ—uggards had need of Gods helpe but he euen without God was able to ouercome Let this therefore be in vs perswaded and let vs altogether holde it approued that mans alone diligence is not sufficient for the weightie charge of gouernement as in the historie sette downe by Herodotus lib. 7. Xerxes rightlie saide That the kingdome of Persia increased vnder the gouernement of God and the kinges themselues redily folowing him For a weightie and hard matter it is the gouernement of a common welth neither can it be ruled by the alone diligence of man the which thing these heauenlie sayinges do teache Ieremy 10. I knowe O Lorde that mans way is not his neither is it in man to direct his owne footesteppes Againe Psalme 127. Except the Lord do keepe the Citie he watcheth in vayne that keepeth the same Which thinges sith they so be let vs feruentlie beseech of God that God woulde gouerne the counsels and successe of godly Princes or Magistrates which geue succour vnto the Church and vnto learning and which also are the obseruers of the workes of God as of the Law of righteousnesse and of peace The disposition of the partes of the Psalme THere are three partes of this Psalme The first is a feruent prayer for prosperitie of the Counsels and successe in gouernments which are the succoures of the Church The second part is a Thanksgeuing for preseruation and
vp and firmelie plant those thinges that are true and vtterly destroy and roote out such thinges as are vnto them contrarie When therefore the Deuill enemie to God and his Church cannot abide the building vp of his works he enforceth Tirantes and their Champions to prepare and practise all the industrie of his kingdome vnto the destruction of the true Church and of the Doctrine which she professeth Of this perpetuall warfare was God the Vmpier in paradise saying I will set enmitie betweene thee and the woman c. And all the Children of God in their Baptisme doe denounce a perpetuall warfare vnto the Deuill In certaine wordes conceiued they promise that they will neuer walke into the tentes of the enemie but to doe all thinges which perteineth vnto the destruction of the kingdome of darcknes By reasonwherof it is euident plain what the cause is that moueth the Deuill and his Instrumentes to striue against the Church But although the Church bee exercised in so many and great dangers yet she is not discouraged in minde but comforteth her selfe in the confidence of Gods presence and helpe and doubteth not but that the wicked enemies shall after a while fall headlong into eternall destruction For that God both careth for and regardeth that Societie which retaineth the Doctrine by him deliuered that same thing doeth his promise in this psalm cleerelie testifie Truely as touchinge the punishment of the enemies he saith It shall raine snares Fire and Brimstone vpon the wicked c. Let vs therefore learne to applie the meaning of this psalme vnto the vse of the matter And in so great varietie of dangers which hang ouer our heads nightes and daies Let vs craue and looke for defence from these Enemies of the Eternall Father of Christ Iesus oure Redeemer Hetherto haue I expounded the Argument of this xi psalme Now if it please you let vs more diligentlie looke vpon euerie Verse Verse 1. IN the Lord I put my truste why then say ye vnto my Soule Flie hence vnto the Hilles like a Birde THe beginning consistes in an Enthymem or Silogisme whose Antecedent is the voice of Faith The Consequent is a reiection of that Clamor and Commination which the wicked ones vse He saith In the Lord put I my trust As if he annexed Who hath in this first Commandement made a League with me that he will take care ouer me and looke vpon me yea helpe me heare me and both in this life and after this life preserue me Seeing therefore I am fortiffed with such defence and sauegarde why doe you threaten and denounce vnto me banishment and punishment Know ye not That there are manie Mansions or dwellinges in my Fathers house For although I must here in this life suffer exilementes great calamities and diuers deathes yet notwithstanding I know that I shal in heaueÌ„ haue euerlasting life ioy and gladnes yea euerduring glorie with the vniuerfall Church With this most swéete and most strong comfort do I strengthen my selfe against the outcryinges of the enemies and I beare about with mee both in hearte and mouth the saying of the Apostle S. paule Rom. 8. If God be with vs who can be againste vs Sure I am that neither banishment nor punishment neither anie thinge els hath such effecte and force that it can plucke me away from the Fatherlie loue of God in deede This thy aboundante knowledge O God we beseech thee seale in our hearts with thy holy Spirite so that wee may be able to obey thée in suffering calamities which daylie fall vpon vs for the confession of thy sincere Doctrine Verse 2. For beholde the vngodlie haue bended theire Bowe They haue prepared their Arrowes vpon theire stringe that they may priuelie shoote at them which are vpright of heart As Tirteus the Musition sayth Est miserum patria amissa laribusue vagari Mendicum timida voce rogare cibos Cum natisue errare tuis coniuge mesta Et cum matre pia cumue parente sene A wretched case thy Countrey lefte to wander coastes vnknowen With trembling tongue craue thy foode not hauing of thine owne And with thy children wander so and with thy woefull wife With good olde Sire and Matrone milde All leading Exiles life BVt much more heauyer a case is it to be nights and dayes conuersant among the dartes of the enemies euery moment to loke for present death And such altother is the state of the church in this life For as Aeneas speaketh of him selfe That he a Stranger and in miserie being driuen out of Europa and Asia wandered through the desertes of Libia The same may much more be saide of the Church exiled in this world For how often are the great multitudes of godly old men Matrones with their Children and seruants dryuen out of their natiue Cities and for them troupes of horsemen sent in which haue troden vnder foote the multitudes of miserable distressed soules Surely Maximinus that I may omitte other examples of crueltie made his decrées to be grauen in brasen Tables whereby the Christians were cast out of all Townes and Villages Neyther in deede are the members of the Church only persecuted with banishmentes but also are with most cruell tormentes taken out of this life Vpon these dangers of the Church the Reader now looking shall more easilie perceiue that she is a Figure or representation of a â—illy birde shaken out of her poore nest and flyinge amongest the dartes of her enemies Verse 3. Because the foundations are destroyed what hath the righteous done THe thirde Verse expoundeth the cause why the church is dâ—strâ—â—â—ed with so huge a multitude of calamities For although she be like the Doue which hath no gall hurtes not with her bill and hath harmeles dees Yet for this cause is she hated of the world for that she truely and simplie publisheth the worde of God and sharply reprehendeth lewde opinions and prophane worshipings of God which s 〈…〉 to ouerthrow and vtterly to deface the foundation l 〈…〉 y God The Church warreth not for riches she seekes not for promotion by mouinge seditions she rageth not in slaughters other mischiâ—es which trouble the societies of men But she gathers together the pure graynes of sound Doctrine and plucketh vp the tares out of the field This Extyrhation cannot the worlde away withall being bewitched with loue of his owne wisdome and righteousnes Therefore draweth he his Sworde against the Church therefore blustereth he out fire and lightning against her as histories of all ages declare the same Verse 4. The Lorde is in his holie Temple The Lord hath his seate in heauen His eies doe beholde all things and his eye liddes shal trie the sonnes of men THe fourth Verse opposeth against these furies of the enemies the promise of God which assureth the god ly ones of protection and sauegard We are no doubt destitute of mans help and defence neither seemes there here to
after this speake touching the argument of this Psalme No doubt it is that the first pare of the psalme is a plentifull notable description of glorie which Christ had in his resurrection triumph and sitting at the right hand of God for euer shall haue For as in his passion he was brought low and debased worse then Angels and men so rising froÌ„ death to life triuÌ„phing he was placed in high dignitie of glorie as in the 2. Philip. it is saide Therefore hath God exalted him geuen him a name which is aboue all names c. This glorie did the Apostles beholde whole 40. dayes together For there saw they mortalitie to be fullie wholie abolished in christ they sawe a new nature shining in the light of heauen in a new righteousnes and life And seeing it properlie appertaineth vnto the priest to blesse not only the kingdome of Christ but also the priesthoode of this Lord is here described Let vs therfore hold still the definition of the high priest in the church that the difference betwene Christ and other priestes may be perceaued The hye priest is a person immediatlie sent from God to the publishing of the gospell to pacefie by his sacrifice the wrath of god to pray for vs hauing witnes that he shall be heard and by which person benefites promised in the newe testament are bestowed vpon vs. By this difinition it is cleare what difference there is betwene the priesthoode of Christ and the ministeries of the teachers in the church For he is the fountaine of doctrine which being pronounced from the bosome of the eternal father he hath made knowne Other teachers onlie receaue the benefites mencioned from this master Secondlie he onelie with his sacrifice and intercession pacifieth the wrath of his eternall father But the miseries or calamities of other ministers are not sacrifices for the sinne of mankind but eyther punishmentes for certaine proper offences eyther els tryals or exercises of faith discerning true faith from hipocrisie eyther els testimonies of the doctrine of immortalitie which they professe and are signes tokens nothing failing coÌ„cerning the iudgments that shalbe Last of al the high priest by his merit efficacie geueth spritual blessing that is delyuerance from the curse of the law froÌ„ the wrath of God forgeuenes of sins the holie ghost life euerlasting as in the 1. of Iohn is written Out of his fulnes we al haue receyued grace for grace Other teachers are onlie ministers of the worde of the gospel of the sacraments by the which the sonne of god is effectuall Let this high priest therefore be discerned from Prophetes Apostles and other teachers in the church as Iohn baptist saith I baptise you with water but he baptiseth with the spirit Mat. 3. cap. The second parte of the Psalme is a tragical sermoÌ„ concerning punishmeÌ„ts of the Iewes who with most cruel kindes of death persecuted Christ and his Apostles for vnto these denounceth he destruction of theire regiment and of theire church and also perpetual banishment thraldome This comminatioÌ„ or threatning can no man read without great feare of minde speciallie seing the thing sheweth that the regiment of the Iewes was so distroyed that it could neuer be restored that the Iewes were punished with perpetuall banishment Also let that come into our consideration which Paule Rom. 11. settes before the reader If God haue not spared the naturall branches much lesse shall he spare the wilde or vnnaturall branches That is if the Iewes were destroyed with so horrible punishmentes for theire vnthankfulnes and contempt of the gospell out of whome Christ was borne after the flesh let vs feare like punishmentes of contempt in greeuous offences sithence the same God is iudge both of Iewes and Gentiles But now let vs proceede to the exposition of the Psalme sVere 1 O Lord in thy strrngth shall the king be glad And in thy sauing helth how exceedinglie shall he reioye THis Pean or solemne songe is a most ioyfull victorie of Christ raysed from death to life and making glorious tryumph ouer sinne death the deuill and hell For as by reason of our sinnes he was weake and mortall and cryed aloude vpon the crosse My God my God why hast thou forsaken me So being exalted by the right hand of God for our righteousnes he spoyled his enemies and caryed them captiues in his triumphes bereaued of all power As in the 2. to the Coloss and in the 68. Psalme is written Men say that Epaminudas Prince of Thebes in accomplishing his greatest exploytes saide that he reaped this speciall profite or fruite of his enterprises in that he had his parentes the beholders of his glorie So there is no doubt but the sonne of God reioyceth in the iudgement and testimonie of his eternall father approouinge and helping forwardes his victorie against the deuil and his champions Being fully repleate with this inspekeable ioy he affirmeth that he is well apayd and reioyceth and that hee can neither by wordes or outwarde apparance sufficiently declare the greatnes of his affecte But seeing this his victorie is also oures let vs with ioy embrace the same and let vs lay foorth the same as a Gorgon or Shield of Pallas before the kingdome of the deuill crying aloude with Paule 1. Cor. 15. Death where is thy stinge Hell where is thy victorie Thankes be to God which hath geuen vs victorie through our Lord Iesus Christ Vndoubtedly if with perpetuall minde and consideration we were conuerted vnto the image of Christ thus rayses from death and ascending vp into heauen we should more easelye beare the sorrowes of this most short and most transitorie life and we would lesse be afrayde in the middest of death But our hearts are too colde in considering vpon the promises of Christ Be ye of good cheare I haue ouercome the world Iohn Againe I liue and you shall liue Let vs therefore craue of God that he would with his holy spirite illuminate in vs the consideration of these speciall matters and also woulde geue vs ioy and confidence which is the vanquisher of feares and doubtinges Verse 2 Thou hast geuen vnto him his heartes desire And hast not denied him the prayer of his lippes I Haue before now and then saide That prayer is after a twofolde manner The one which proceedeth from cogitation of minde and a confidence illuminated in the will of God and fleeing vnto God inwardly crauing and expecting good thinges The other which is made with the tongue expressing those motions of the heart and the heart therewith agâ—â—â—ing And God requyreth an expresse veice that others may be instructed confirmed Yea that euen the deuils when true prayer vnto God is heard may tremble for feare and flée away Therefore it testifieth that both sortes of prayer is heard of God For what can the bountifull hande of God deny vnto his onely begotten and beloued Sonne But seeing the Sonne hath
conuersation Accordingly also as that Princely Prophet Dauid swetely played vpon and song to his Harpe this diuine Harmonicum Hemystichion Psal 68. A God making men to be of one mind in an house vers 6. And againe as that wise sonne of Dauid King Salomon hath it in his Canticles of the true vnitie and louing concord betwene Christ the spouse and his church the spouses singing One is my Doue one is my Darlinge Cantica canticorum cap. 6. Thus then and in this church the glory of God and his inestimable benefites sounding towardes men what more dulce delectable Decacorda Cithera what more profound Fidicula then whose firste string is the eternall Woord of God Secondly what better corner stone then Christ Jesus Ephe. 2. Thirdly what better operation then the Holy Ghost Eph. 4. Fourthly what better builders then Patriarkes Prophets Apostles and Euangelists 1. Cor. 12. Fiftly what better building then Faith in the promises of God Matt 16. Sixtly what better churche then Worshippers in Spirite and Trueth 4 Ioh. Seauenthly what profounder pillers then True Religious Princes True Godly Pastors Apoc. 3. Eightly what brighter lights then Sincere godly liuers 1. The. 5 Ninthlye what heauenlier vertue then louinge concorde in the Trueth Ephes 4. Tenthly and lastly what greater ioye then Life and Blessednes euerlasting John 16. But contrary wise as our Sauiour Christ Jesus himselfe found the ignoraunt incredulous iarring and indurate Jewes a figure of Sathans Synagogue misvnderstanding his wordes John 6. Murmuringe against him and his miracles John 7. 9. Malignantly minded to mischiefe cap. 10. 12. Because obseruing the Lawes of Moses vsing supersticious circumcision of the flesh and worshipping abhominable Idols as Esay cap. 6. saith They had their harts hardened their eares stopped and their eyes shut vp So euen these 1. Honouring Moyses and hating the Messias 2. Louing the Law and lâ—athing the Gospell 3. Following the flesh defying the Spirite 4. Addicted to darkenes leauing the light and 5. Fancying figures not affyinge in the trueth 6. Bondage embracinge more then freedome 7. Death more then life and 8. Transitorie pleasures more then ioyes eternall No maruell it was if this godly father S. Augustine findinge the Jewes in his time of like iarringe incredulitie ignoraunce and induracy Laboured to bringe home the loste sheepe vnto Christes folde with the fatherly aduertisement of this so Grande Doricum not as Mutus but Musicus Hypparchyon thus soundinge vnto them And as thus these iarring Jewes like vnto Cainites haue beene rather worse worse after admonishment so in al ages the members of the malignant church of Rome as Tirantes Hipocrites Epicures Sophisters Papistes Atheistes Anabaptistes Jesuites Sectaries and Scisiatickes are those Jewes and Judasites touchinge whome the holy Doctor S. Ambrose super Lucam 15. cap. sayth Dominus impios quaesiuit qui eum non quaesiuerunt And this hee doth of his great goodnes and merry towards sinneful mankind to the greater encrease of his church kingdome and glory But contrary wise like subtill serpents they stop their eares as deafe worke he neuer so worthely by his wisedome and wonders vnto them approuing this proueth true in themselues Asini Lyrae auscultatores Whereby very well appeareth in them this sentence of S. Ambrose also in lib. De Abel Cain Nihil grauius quam errantem a Deo deseri vt se reuocare non possit Whiche thinge no doubt as it encreaseth the kingdome and churche of God by the decay of the kingdome or Synagogue of Sathan so with toothe and nayle he laboureth to holde faste that he fall not accordinge to that saying in the Reuelation 12. Therefore reioyce ye heauens and ye vvhich dvvell in them VVo he vnto the Inhabitantes of the earth and of the Sea because Sathan is come dovvne vnto you hauing greate vvrath Knovvinge that he hath but a small time And therfore of late this Ninus of Babilon as hee still not onely confirmeth at Rome abhominable idolatry bringing foorth Beel Baal and Beelzebub saith Nicolaus Lyra. in 14. Sap. his whelps of the same bloudy brood but also disperieth them into sondry kingdomes and countries to disturbe the sweete concord of the church and Gospel and altogether hindering the conuersion of others like themselues doe seeke their owne and others vtter subuertion To be shorte how secretly sâ— euer some of those heâ—lhoundes arriuing in englande haue hidde themselues and how subtilly soeuer like sciâ—â—natiekes they purposed by entent to build Thebes with Orpheus yet the euent falleth out that they rather practised with Thales to sowe discord amongst the Lacedemonians But as the Lord neither slombereth nor slepâ—th vvhich keepeth Israell so it is hee whiche turneth their mischiefe vpon their owne pates and it is his Sonne Christe Jesus our Mediatour which against the siftinges of these Scismâ—tickes hath prayed vnto his father for vs That our Fayth should not faile vs. Making milde Moses to ouermatch the Musitians daunsinge about the Calfe Exod. 32. Zealous Phineas to find out the Madianitiâ—h fornicators Num. 25. Godly Iudith to behead the Philistian Holophernâ—s Judith 13. Good Helyas to reproue the wandring people and also to be reuenged vpon Baals priests 3. Reg. 18. Faithfull Paul and Barnabas to reproue the false Prophet Bariehu subuerting the Lordes wayes Act. 13. Godly learned Ambrose and painefull Prudentius by diuine assistaunce to confute these blasphemies and scisines Finally and neither yet wil iust Iacob leaue wrastling with the Angell vntil by prayer he obtaine the victory and beare away the blessing Genes 32. With which Harpe and harmony of Prayers annexing therunto Confession and Thankesgeuing as the threefold sacrifice moste acceptable to the eyes and most delectable to the eares of the heauenly Iehouah Right Honourable As those same xxiiij Elders worshipping the Lambe with their Harpes and golden Vyals in the vniuersall true Catholicke Propheticall and Apostolicall Militant and Triumphant Church of God from the first age of the world hetherto allwayes Haue honoured the Lambe as most vvoorâ—hy of Povver and Riches of VVisdome Fortitude Honour Glorye and Blesâ—inge euerlasting So likewise as members of the same vniuersal church and heyres of the kingdome of Heauen in this latter age manifold causes haue the Churches of England and Irelande considering the time of their blessed visitation vnder the gracious peaceable and prosperouâ— gouernement of our most honorable Hester Vertuous Iudith and diuine Debora Queene ELIZABETH with that Princely Prophet Sacred Psalmograph Incomperable Captaine and Inuincible Conquerour King Dauid the chosen Instrument of Gods Mercy and Trueth euerlastinge To rule ouer Israell and Ierusalem 1. Reg. 16. To feede Iacob his seruâ—unt Israell his Inheritance Psal 78. vers 71. To shine in his throne as the Sunne in the Lordes sight and the Moone perfect for euer 2. King 7. Yea and be a faithfull vvâ—â—â—â—esâ—e in heauen for euer Psal 89. vers 38. Euery one continually confessing
to fall as deceyued in our erroures or as driuen thereunto by â—â—becilitie of the flesh Greate and meruelouse was the wisdome and vertue of Dauid and yet we see that he was nowe and then driuen of the deuill and other whiles by humaine erroure deceyued as when he commaunded the people of Israell to be nombred Seing therefore that the infirmitie is great in all men vouchsafe thou O eternall God Father of our Lord Jesus Christ gouerne vs and geue vnto vs wholsome councels for performance of priuat and publike affaires and confirme our hartes with thy holy spirit that they may obey thee that we be not instrumentes of wrath but instrumentes of mercy and profitable to thy Church Verse 9 For there is no truth in theire mouth theire hartes practise mischiefe their throte is an open sepulcre and they flatter with theire tongues THis notable discription of vngodly teachers must we diligently consider For there are foure proper tokens discerninge godly teachers from the vngodly ones For the godly ministers of the church do cure the woundes of the consciences that is of doubt and of dispaire But the false prophetes do both doubt themselues of Gods will and also leaue theire auditory in doubting as the Areopagites in the councell of Trident do bidde all men to abide in doubtfullnes and do wipe out all this article in the Simbole or Creede viz. I beleue in the forgeuenes of Sinnes yea say they beleue thou not but doubt thou And this doubtfulnes which is not vanquished by faith bringeth forth heauie raginges against God and also disperation Moreouer godly teachers are not the trumpetes of seditions and fyerbrandes of ciuill broyles but with a sound and sincere religion both loue and nourish peace as much as in them may be done Contrarie wise false prophetes exasperate crueltie in Princes and studie to kindle ciuil sedicions and to haue such and so â—any motions distroyed so many honest Matrones and so many infantes slaine and an euerlasting spoyle and deuastacion of churches Men say there is nothing more cruell then Panthers or Tygres and yet notwithstanding we reade that Panthers haue often times spared euen the holy ones in a streete as it were with a certaine reuerence The rage of the vngodly teachers doth farre passe these which so spare no sex nor age of person that they had rather bringe Heauen and earth together and defile there contrie with ciuill bloodshed then to lose theire opinion honour pleasures and riches And that these are true the history of this our age from the yeare 1517. vntill this present time euidently sheweth Which because it is knowne vnto all men I shall not néede to make any reheresall thereof Thirdly Godly teachers do render a reason of theire faith with all mildnes and feare as S. Peter saith and speake those thinges which are true standing with grauitie and which are Just sincere frendly and laudable according to that rule delyuered by S. Paule Philippians 4. But contrariwise the throte of the vngodly is an open sepulcre brething out blasphemies against God and filthie raylinges against honest men slaunders and most impudent lyes As Eaius with a most filthy mouth disaloweth mariage of Priestes and calleth so many honest and godly matrons as are ministers wiues she wolues So Piggliras durst be so bould as to vtter this most filthy speech which is extant in his writings That Priest saith he lesse sinneth which polluteth himselfe with whordome then he that marieth a wife These speeches do sufficiently declare with what spirit the Sycophantes and Pharasites of the Court of Rome are possessed Finally the speeche of truth is plaine But an euil cause hath néede of counterfete colowred medicins which S. Paule calleth in 16. Romaines Sweete and flattering wordes deceyuing the hartes of the innocentes For vngodly doctors do imagine collusions and fained or coloured méetinges where vnto many geue good liâ—ing But Sycophantes flatter themselues too much if they thinke that they can so dally in the Church and scape scotte frée To wrappe vp the truth trimly and glose vp theire erroures cunningly Let them looke for the same end that Iudas had whome they imitate For as he betrayed the Sonne of God with a kisse So these endeuoure to extinguish the Gospell with a certaine deceyuable outwarde show of holines Verse 10. Make them a destruction vnto themselues O God destroy their deuises confound them for their manifolde iniquities because they haue prouoked thee HOw much God hateth lewd corrupting of the heauenly doctrine this precepte teacheth Thou shalt not take the name of the Lord thy God in vaine And God threatneth both elswhere oftentimes and also in this place that he will punish blasphemies against his name and also reproches against his true doctrine Therefore let vs thinke it is a great felicitie that we are deliuered from those counsels of the Bishops of Rome and from the league of the deuill which as it blasphemeth God to the ende it may destroy very many so it inflameth those bishops and stirreth vp Tirantes to establish mad worshippings of Images and other mischiefes Nothing can more grieuous be spoken then that which S. Paule saith If any man teach anie other Gospell let him be holden accursed All bitter curses doth hee comprehende in the word Anathema which signifyeth a matter wherewith God is angrie without any pacifying and which is ordeyned for death and destruction Therefore so doeth Paule and Dauid in this place bid vs to be perswaded as touching the enemies of the gospell And in the exhortations of the Prophetes oftentimes this threatning is repeated as in Esay cap. 5. Woe be vnto them which count euill good and good euill darcknesse light and light darcknesse Verse 11 And let them all be glad which put theire trust in thee they shall sing praise vnto thee for euer and thou shalt defende them and they shall reioice in thee which doe loue thy name Verse 12 Because thou O Lord shalt blesse the righteous as with a shield shalt thou defend him and erowne him with louing fauour I Haue oftentimes saide that the Psalmes haue most excellent lightes of Figures which it is not inough for vs once to haue seene but wherein the Reader may dwell and neuer be able to fill his minde with looking vpon them He saide briefly in the third Psalme With thee Lord there is saluation and thy blessing is vpon the people Now doeth he adorne the same sentence and diuerslie beautify it with copie of speech and with excellencie of matter For what can be more finely saide then that he compareth the blessing and helpe of God vnto a Tabernacle couering vs against the force of stormes and tempestes and vnto a shield defending vs from the assaultes of our enemies These most excellent Figures must we somewhat diligently peruse and explane The first Figure is taken out of the historie which declareth how the people of Israell wandering in the wildernes dwelt in Tabernacles and
was by gods prouidence preserued So let the godly ones alwayes knowe that they are defended and preserued not by mans helpe or sauegarde but by god as it is saide in Oseas chap. 1. I will saue them not in strength of bowe nor sworde but in the Lorde God The other Figure is taken of warfare The chiefe defence of a Soldyer is a Shield or Buckler which beareth back the enemies weapons So Faith in time of Spirituall conflicte repelleth the deuils weapons or instrumentes For faith enuyroneth vs with the presence of Christ who helpeth vs that the enemie is not able to subdue vs euen when we are greatly ouerlayed and repelleth the insulting enemye As the deuill layde sore at Dauid and went about to subdue him as he did Saule but Dauid stoode to him not in his owne strength but in faith that is in confidence of gods presence of whom he was strengthned least he would haue fallen And hee beléeued that he was not deâ—â—late nor cast from out of gods fauour nor forsaken of god but that he was receaued and preserued vnder gods defence and that he should be deliuered from all euil and enioy the socyetie of gods Electe in the life eternall And neither was he satisfyed with the names of Tabernacle and Shielde but he addeth moreouer the Metaphore of Coronation or Crowning because he would signifie that God both helpeth them which fight in a good cause and also geueth them the victory whose badge is a Crowne according to that saying No man is crowned but hee which striueth â—awfullie Furthermore what force the blessing of God hath and what ioyfull gladnes the acknowledgement of the presence and helpe of God stirreth vp in the hearts of the godly ones the heape of wordes after a certaine sort declareth They are saith he glad and they shaell sing c. Finally they triumph as Conquerors deuyding riche spoyles but the peace and ioy which the holy ghost stirreth vp in theÌ„ cannot be expressed in words Therefore I am more bréefe as here and for a conclusion I ad herunto a prayer agréeable vnto this fifte Psalme The Prayer ALthough thou O eternall God Father of our Lord Iesus Christ which art iust and seuerelye punishest sinners yet notwithstanding in confidence of thy great mercie promised for thy sonnes sake Iesus Christ our Mediator I flee vnto thee as a petitioner And craue of thee with feruent prayers and with my whole heart that thou wouldest mercifullie take compassion vpon me and gouerne mee with thy holie Spirit that I swerue not from the rule of thy holie worde Deliuer thy vniuersal Church and me sillie sinner from the manifest violence of Tirantes and vngodly subtilties of Sophisters which bende and practise all industrie and force of theire kingdome vnto our destruction Be vnto vs a strong Forte and Shielde against all cruell enterprises and assaultes of the enemies of thy Gospell and vnto vs enuironed with thy fauour as with a Crowne grant and geue the victory through thy onelie Son our Lord and Sauiour Iesus Christ our Mediator our Propitiator our hie Priest Amen ⧠The sixte Psalme Domine ne in furore c. THE ARGVMENT THis Psalme is ful of doctrine concerning greatest matters as of sinne of the wrath of God of punishment of repentance and of faith imbracing forgeuenes of sinnes and mitigations of punishmentes For the Prophet acknowledgeeth his imperfection and deformitie and feeleth the wrath of God against sinne and feareth eternall abiection This tentation in the godly ones is much more sharper then death it selfe Neither in deede is it proper vnto a vaine and careles minde to enter into reasoninge with it selfe touchinge the greatnes of sinne the wrath of God and faith embracing forgeuenes of sinnes But this is the proper and secrete wisdome of the Church of God neither is it learned but in an vnfayned conflicte and true wrastling of the minde and in true Inuocation vpon god And as in euery conuersion there are two motions Mortification that is Contrition and Viuification that is Consolation which is wrought by faith So in this Psalme there are not onely most bitter complaintes and feelinges of the wrath of God but also Comfortes wherein the Spirite with inexpressible sorrowe craueth helpe and wrastleth thorowlie These are all and singular the conflictes of the godly ones wherein themselues discerne the greatnes of their sinne are in great feares and tremblings which no tongue of man can expresse at full But least they should vtterlie quaile with sorrowe they are againe raysed vp with Faith and Inuocation whereby they craue Gods fauourable mitigation of afflictions doe praie for the vniuersall end and Consummation of the same Whose examples are proponed in the deluge in the burning of Sodome in the destruction of Aegypte and in the subuersion of the Cananites So â—aith Hieromie in his 10. Chap. Correcte mee O Lorde but yet in thy iudgement not in thy furie least I be consumed and brought vnto nothing And Abacuck cap. 3. Lorde when thou art angrie remember thy mercie c. With such like sayinges doe the Prophetes craue mitigation of punishmentes and doe also witnes that their sinnes deserue greater punishment But that God doeth spare and beare with our infirmitie which cannot abide so great indignation or wrath Which things sith they so be let vs not without sorowe nor without feare of Gods horrible wrath Looke vpon our sinnes which publiquelie and priuatelie doe abound in mankinde but let vs thinke to feele smart therefore and let vs craue mitigation thereof For there is no doubt but through true repentance and ardent prayer both publique and priuate punishmentes are mitigated Verse 1. LOrde rebuke me not in thy furie nor chastize me in thine anger THis most sorowful prayer springeth not in the mouth of the secure or carelesse persoÌ„ neglecting or despysing the wrath of God but in the godly hearte which considereth how great a thing sinne is how great a thing the wrath of God is and so vnfaynedly sorrowing and trembling when hee feeleth himselfe accused by the Law and tasteth y â— wrath of God against sinne Such a heart vnfaynedly craueth forgeuenes of sinnes conioyned with mitigation of punishmentes For he knoweth that in God there is goodnesse surpassing which asswageth and mitigateth al iust displeasure as he himselfe saith in the 11. of Ose I will not execute the fiercenes of my wrath because I am God and not a man That is albeit I am horribly angrie with sinnes and doe threaten grieuous punishmentes vnto the disobedyent yet I lenifie with immense goodnesse this great displeasure and I asswage the punishmentes vnto such as truely repent them because I will not that my creature should vtterly pearish and the knowledge of my name to be vtterly extinguyshed vpon earth but it is my good pleasure that my Church haue her countenance and that there become many fitte and necessarie persons for the vocations of this life and of the Church
To doe willingly and wittingly against Gods commaundementes and to haue a desire to repent without which faith cannot be An euil conscience therefore and faith cannot be in the heart both at once The thirde cause That true prayer might be perfourmed of vs. For he that hath still an euill purpose of minde calleth vpon God in vaine Nay he cannot pray at all because he commeth vnto God without repentaÌ„ce and faith Now let a man consider what a wretchednes it is to liue carelesse of God that is not to bee able to craue and hope for the help of God but to be forsaken of God and enthralled of the deuill The fourth cause is Confidence in the helpe and protection of God This cause ryseth of the former causes For hee that with a good conscience endeuoureth himselfe hath euer a good confidence which is the swéete Nurse of olde age The fifth cause is Tranquillitie of minde Touching this cause let vs holde fast that most swéete saying of Gre. Nazianzen No thing so much reioyceth vs as a pure conscience and a good hope The siste cause is The mitigation and deliuerance in calamities For surely some help it is when sinne and mischiefes meete not together For these causes and such like wee must endeuour our selues that our conscience in all actions agree with the worde of God neither that we doe or allowe of any thing against conscience And when we retaine such integritie of conscience the minde is at quyet it holdeth fast faith and remayneth in fauour with God and man Verse 9 Let the wickednes of sinners I pray thee come to an ende and saue thou the iust O God that searchest heartes and raynes Verse 10 My help commeth of the Lord which preserueth them that be true of heart Verse 11 God is a iust Judge and a God which is angrie euerie day GOd will be acknowledged and discerned from all other natures by certaine properties because we can not feele or embrace him in our corporall armes And these properties in euery our prayer must we thinke vpon that we may discerne the true God from all natures and false gods For it is needfull a man know to whom he speaketh where god hath here made him selfe knowen what maner of God he is whether and why he heareth vs. In this place Dauid recyteth while hee is in praying three notable and cléere properties Whereof the first is Omnipotencie For it is onely proper vnto the Omnipotent nature to looke into all mens harts and to discerne true sorrowes from dissembling sorows And seeing this propertie may not be attributed vnto any creature it must needes be a cleere thing that wee ought not to make our prayers vnto men that are dead The second propertie in this place recyted is The Righteousnes of God who is angrie against al sinnes and wickednesse which are oppâ—gnant to his law Of this propertie we haue spoken more in the fifte Psalme The third propertie is The goodnes of God which helpeth those that are true of heart That is truely calling vpon him in Spirite and trueth without any other causes incident So happened it with Adam and Eue after their fall when they could not be helped by angels nor by their own pollicies neither yet by any other creature Then comes God from his secrete throane and receiued sinners to his fauor and geues them life Let our minde therefore behold this true God which made himselfe knowen by sending his sonne publishing witnes of him by raysing from death to life and other miracles done And let our minde therewith thinke that this is the true Creator and helper which is wise which heareth vs and is both true bountifull Just and sincere punishing also wickednes and sinnes which are contrarie vnto his righteousnes Verse 12. If the wicked wil not be conuerted he hath sharpned his Sworde hee hath bent his Bowe and prepared the same Verse 13. And he hath made redy for them weapons of death and he hath prepared for them whot burninge arrowes THe godly Reader without any Expositor well vnderstandeth how gallant a Description this is and how fearefull vnto the vngodly multitude For hee paynteth out as in a Table how God is armed with his Sworde purposely prepared and with his Bow not vnbent but redy bente whose Arrowes misse not the marke but hit home surelie and cast downe whatsoeuer they are leuelled at Beholding this Similitude let vs acknowledge the most iust wrath of God let vs craue with vn ayned repentance for his Sonnes sake that hee would asswage the same Vndoubtedly if wee were not of heartes as harde as Iron this heauie sight would thorowlie moue vs and would leaue the prickes of repentance in our heartes But we are too frosen hearted to thinke vpon so great matters Wherefore let vs crie â—ut and say with Hieremie Cap. 2. Turne mee O Lorde and I shall be turned Correct me O Lorde in thy iudgement not in thy furie least I be brought vnto nothing Let vs also learne the difference of chastisement towardes the godly and of punishment towardes the wicked For of the godly it is saide in another Psalme I will visite their sinnes with the rod. This Fatherly chastisement is not a token of reiection but an exercise of godlines And vnto this tryall of faith may those little verses of Mantuan be rightly applyed Sit licet in Natos facies austera parentum Aequa tamen semper mens est amica voluntas Though Parentes cast their countenance sterne vpon their children yet An equall minde and friendly will alwayes they vse most fitte But of the vngodly ones Amos recyteth a heauye sentence All sinners shall die with the Sworde That is shall fall out of present punishmentes in this life vnto eternall tormentes Which thinges sith so they be let vs with Dauid earnestly pray for their destruction vniuersallie And for the godly Lord reprooue mee not in thy wrath That is chaâ—â—en vs as a Father not with a Sworde but with a Rodde which within a little while after is cast into the fire Verse 14 Behold he hath conceaued vnrighteousnes and is greate with sorrow and bringeth foorth vanitie Verse 15 He diggeth a pit and delueth the same and is fallen into the pit which he made Verse 16 His labour shall bee turned vpon his owne head and his iniquitie shall rebound vpon his owne pate HEre are notable descriptions of the vanitie of such deuises as are put in vre by the enemies againste the godly ones which truely call vpon God For though the vngodly bende and practise all their counsels to the subuersion of the Church yet so much as to the effecte of the purpose pertaineth they bring foorth vanitie and fall into the same pit which they digged for the godly Finally theâ— mischieuous practises whereby they endeuour to subuert and destroy the godly ones redâ—uÌ„d vpon their owne pates The histories of Senacherib Iulianus and others are knowen which in
the day of tribulation and I will delyuer thee and thou shalt glorifie me So Christ being by all meanes tryed like as we are tryed sinne alwayes I except called vpon his father and rendered thankes to him for that he heard his prayer as in this place he saith I will magnifie the Lord which hath prouided for me And as we learne many thinges in time of calamities So Christ being taught euen in his passion learned to beare with our infirmities as in the 4. cap. to the Hebrewes is written Verse 8 I haue set the Lord in my sight for euer because he is on my right hand that I shall not faile Verse 9 For this cause is my hart glad and my tongue hath reioyced yea and moreouer my flesh shall rest in hope HE recyteth two good giftes where into lookinge he comforteth and confirmeth him selfe The one is the will of God The other is hope of a newe glorie in his resurrection The sonne of God knewe that he was made a sacrifice by the singular and vnspeakable prouidence of God and that this his sacrifice was the randsome for all mankinde After this he looked for or hoped after a resurrection and tryumphe ouer sinne death and hell and with this hope did he mitigate his distressed state But let vs remember this example that we also in calamities may performe obedience and learne partly with acknowledgment of Gods will and partly with hope of delyuerance to lenifie and mitigate the greatnes of our sorowes Verse 10 Because thou wilt not leaue my soule in hell neither wilt thou suffer the holie one to see corruption NOtably saith S. Augustine Maior est huius scripturae authoritas quam totius humani ingenij capacitas That is Greater is the authoritie of this scripture then the captiuitie of all the wisdome of men For here men do inquire of the article how Christ discended vnto hell what that discending may be First some men vnderstande that before his death his discending vnto hell was signified in that agony of his death wherein Christ felt the horrible taste of Gods wrath against our sinnes Some againe vnderstands the same his death and buriall to be his discending into hell But let vs simply beleue that Christ in deede raised the fathers from death to life as Peter saith He preached vnto the soules which were in miserie This maner of visitinge the fathers after Peters saying do I vnderstand to be his discending into hell neither will I curiously dispute vpon the matters but let the modest and godly persons consider certaine secrete misteries of the death and resurrrection of Christ which the fathers that were raised from death to life hoped after to be signifyed in Peters saying which are more playner recyted in any place Let the reader séeke for a larger exposicion of this litle verse in the commentarie of D. Martin Luther where he expoundeth the 42. cap. of Genesis Verse 11 Thou hast made knowne the wayes of life vnto me filling my countenance with gladnes there is pleasure at thy right hand for euer THe last verse by notable limites distinguisheth this short and fraile life from that which is onely to be called a life in deede For what is this life but a continual Consumption and passage vnto death as in the verse of Manilius it is saide Nascentes morimus finisque ab origine pendet That is New borne into this world we dye our death from first day of life drawes nye Moreouer in this life God alwayes nere vnto one good happe distributeth two euill neyther is there any delectation or gladnes of our minde so perfecte or sounde but it is corrupted or sowred with some bitter sorrow But that life whereunto after a while we shalbe raysed vp and reuiued shall be the true and not fayling life but most plentiful of ioy and gladnes which we shal receiue by the sight and presence of God and his euerlasting ioy wherof in déed that the eternal father would together with his Sonne and holy Ghost make vs partakers let vs al with our whole hearts continually pray Amen The xvij Psalme Exaudime Domine iustitiam c. THE ARGVMENT SO often as we thinke in our minds vpon filthy opinions which with horrible boldnes Heretikes and Fanaticall teachers in all ages haue spread abroad touching God it cannot be but we must with all our hearts abhor the same make our prayers that the Sonne of God would with his light gouerne our mindes and with his holie spirite illuminate and confirme in vs true acknowledgemente of God And truelie me seemeth no doubt it is but that Dauid recyting these wordes of praiet Directe thou my goinges that my footesteppes faile not gathered in his minde the furies of all ages which the deuill hath dispersed in mankinde because hee seeketh all meanes he can to blaspheme God and sith he is one that reioyceth in mischiefe is delighted with the horrible miserie of men after he hath forciblie destroyed them whom he hath plucked away from God and snared in his errors Let vs therefore thinking of these furies continuallie recite this psalme and with feruent prayers let vs beseech God that for his Sonnes sake he would with his holie spirite illuminate in our mindes the Doctrine manifested from him and also true Inuocation or prayer Neither that he woulde suffer vs to goe astray from him but that for his glorie sake he would gouern vs so as we may truelie acknowledge and cal vpon him which that he may effectually worke in vs with my whole heart I beseeche him Amen Verse 1. HEare O Lorde my righteousnes geue eare vnto my petition With thine eares receiue my prayer proceeding not from deceitfull lippes LIke as the Shippe with prosperous winde is spedely carryed in her course so our prayer is more profounde and is better heard when the minde is feruent with some desire as in the verse it is saide Dole tantum sponte disertus eris That is Onlie sorrowfull if thou be thou art distressed willinglie Nec Lachrimis tantum expletur sed etiam verbis egeritur dolor Neither with teares is sorrow expleate But also with words becomes more great Wherefore seeing Dauid thrice repeateth one and the same prayer it is cleere what ardent motions the most sacred breast of the Prophet did feele For not a more sharper sorrow is felte in the mindes of the godly ones then that which is conceyued by the corruptions of doctrine which doe blaspheme God and bringe plague and destruction vnto the Church And before in the eyght psalme I saide there is a two folde maner of righteousnes the one of the person the other of the cause He therefore in this place craueth not that his righteousnes but that the righteousnes of his cause might be heard as if he sayde For thy names sake euen for thine owne names sake doe thou this that blasphemers may be confounded This argument doth hée vse in many Psalmes For we must pray