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
towards God the turning of our wil heart from God and burning flames of motions diuersly wandering in the heart But this is a description of originall sinne no doubt of it taken out of Moses who in the eight chapter of Genesis saith The imagination of mans heart is euil euen from his youth ver 2 1. That is men are not only corrupted by euil custome but in the very heart it selfe leâ—â—d inclinations are in children now borne Let therefore this verse be esteemed amongst the special testimonies of original sinne that is of the horrible corruption of humane nature which is full of blindnesse concupiscence and ignorance of her selfe and of sinne Verse 6 But lo thou requirest truth in the inward parts and shalt make me to vnderstand wisedome secretly Hee manifestly witnesseth that God requireth of vs a confession of sinne and that it pleaseth him as it were a worship glorifing him and that he hateth hypocrisie which seeth not nor extenuateth the vncleanes of nature Heither will be reproued with the word of God but blasphemeth and persecuteth the true doctrine For as Saint Augustine sayth notably in these words cited by Prosperus Melior est in malis factis humilis confessio quam in bonis superba gloriatio Better is an humble confession in euil deeds then a proâ—â—d braging in good workes Also he teacheth that this is secret wisedome namely truely to accknowledge sinne and to take hald of mercy â—nd to beleeue that God will not cast vs away although we be vnworthy and haue deserued his wrath but that he will haue mercy according to his promises This secret wisedome is vnknowen vnto the world and abhorreth from the iudgement of reason neither is that reueiled in the doctrine of the lawe but in the gosâ—el onely and is vnderstood of them who in extreme feares doe comfort themselues with the consolation of the gospel Verse 7 Thou shalt purge me with Isop and I shall be cleane Thou shalt wash me and I shall be whiter then snowe Verse 8 Thou shalt make me heare of ioy and gladnesse that the bones which thou hast broken may reioyce Verse 9 Turne thy face from my sinnes and put out all my misdeedes He repeateth the first petition touching remission of sinnes and reconciliation and adorneth the same with signes borowed from the ceremony of the lawe For this was the ceremony wherewith they were clensed They were sprinckled with hisop dipped in blood whereby was signified the sprinckling of the blood of Christ who was to come the sacrifice for sinne Thou therefore saith he shalt purge me with hisop and make me cleane that is thou shalt pronounce me loosed from sinne and cleane according to thy promises for the blood of thy sonne But he signifieth by that Leuiticall ceremony of sprinckling that sinne is not taken away but that ceremony of sprinkling and washing were descriptions and signes of the future sacrifices of Christ through whose blood sinne should be abolished and clensed Wherfore he opposeth this verse against the â—euitical ministerie as if he said I craue that thâ—u wouldest purge me that is that thou wouldeâ—â— clense mee with such sprinckling wherewith sinne may truely be taken away and I may be made cleane indeede that is wherewith my conscience may be deliuered from guiltinesse But the Prophet himselfe interpreteth those ceremonies without figure what it is to be purged and washed where he sayeth in the 8. verse Thou shalt make me heare of ioy and gladnes by which words he signifieth that he speaketh touching the consolation which is perceiued or felt by the promise as if he said bring to passe that in mee there may be consolation whereby I may be deliuered from the terrors of sinne And he excellently addeth a description of true repentance or terrors which the accknowledgement of sinne worketh That the bones which thou hast broken may reioyce which trembled for and by reason of the terrors of sinne To the same sence pertaineth the litle verse folowing Turne thy face from my sinne verse 9. For hee craueth that Gods wrath may be taken away that the lawe may not haue any right cause to accuse and condemne his conscience yea though as yet hee had sinne in him So againe these verses doe teach as touching the manner of iustification or reconciliation namely that we are deliuered from terrors and doe obteine forgiuenesse of sinnes so as sinne shall not be imputed vnto vs which as yet sticketh in nature yea euen then when we are reconsiled Verse 10 Make me a cleane heart O God and renew a right spirit within mee Verse 11 Cast me not away from thy presence and take not thy holy spirit from me Verse 12 O giue mee the comfort of thy helpe againe and stablish me with thy free spirit Hitherto hath hee craued grace that is remission of sinnes and reconciliation or free acceptation for the Son of God his sake Now craueth he the gift by grace as saint Paul speaketh that is sanctification as the gift of the holy ghost and a beginning of the life euerlasting and he vseth diuers meanes or proper words first he craueth of God a cleane heart and a right spirit to be giuen him a cleane heart signifieth a heart by faith purified from sinnes or from guiltinesse and now rightly beleeuing of God truely acknowledging God without hypocrisie and false opinions not fleeing from God nor carelesly contenming God but truly fearing God and beleeuing in God Like vnto this is the other also where hee craueth a right spirit that is not wauering in the word not caried about with euery winde of doctrine nor doubting in the will of God But a heart striuing against doubting and surely and firmely setling it selfe in the promise and which surely beleeueth that it hath God merciful and that it is heard of God and in this confidence calleth vppon God and looketh for help from God secondly hee craueth the holy spirit that is sanctifying and illumining in our hearts such motions as he himselfe is for as the holy ghost is a substantiall loue and coeternall ioy betwixt the Father and the Sonne so is he sent into the heartes of beleeuers that hee may inflame in them loue and ioy setled in God like as in 2. Timoth. 1. it is written For God hath not giuen to vs the spirite of feare but of power and of loue and of a sound minde Hee calleth profoundly the holy ghost the spirit of power because it helpeth our infirmity the spirit of loue because he is a flame of mutuall loue not onely betweene the father and the Sonne but also betweene God and the church the spirite of holinesse or chasticement because it brideleth wandering assaults of mindes or as saint Paul saith It mortifieth the deedes of the flesh and ingrafteth in vs better motions acceptable vnto God and wholesome for vs and the whole Church thirdly the psalme nameth principall spirit that is the willing and obedient
true opinion of the gospel let vs be content neither let vs suffer our selues to be corrupt with mony or with dissembling good willes of princes or with hope of honors and authoritie that we should stickle on the furie of such as hate the gospel Verse 9 As for me I am like a green oliue tree in the house of God my trust is in the tender mercie of God for euer and euer Verse 10 I wil alwaies giue thanks vnto thee for that thou hast done And I will hope in thy name for thy Saints like it well The description of flourishing Oliues most plesantly painted out of the church in her liuely colours For as the Oliues engrafted vppon the Uine brings forth both Oliues and Grapes and age of the Oliue is longer which they say is able to endure 200 yeares So the true church is both present in this life and afterwards shall be adorned with euerlasting glorie Againe like as the oliue prospereth not neither in the coldest nor in the hotest places So the church escheweth both extreames namely epecuriall contempt of God and superstitions or idolatry or as saint Peter faith 1. Pet. 2. 5. She giueth her diligence to ioyne vertue with her faith and with vertue knowledge Furthermore like as the Oliue is seasoned and refreshed with salt at the roote thereof cast for auoiding corruption of fatnesse So the crosse of afliction reformeth securitie and many lewd motions in men The last verse describeth the end whereunto Thankesgiuing must be referred For with this confession other men must be inuited vnto the acknowledgement and true calling vppon the true God that they may also assuredly beleeue that the godly ones are cared for and heard by God and for that cause doe with all their hearts submit themselues vnto God and worship him But because as touching this ende or purpose most often I haue spoken in the Psalme I am now more breefe and come to the next psalme PSAL. LIII Dixit insipiens in corde suo To him that excelleth on * Mahalath a Psalme of Dauid to giue instruction THE ARGVMENT IT is the best rule of teaching to speake of the same matters the same methods For it may not be that the doctrine can take any roote in our minde except we daily speake our selues and both heare and apply our life thereunto wherefore it is not to bee marueiled that Dauid repeateth in this place the same sermon which he set downe in the 14. Psalme For nothing ought to be so sounding in our eares as the preaching of the lawe accusing the roote and fruit of sinne and calling vs vnto repentance by shewing vs the wrath of God and horrible punishments which in a most iust order doe accompany sinne But that there may be a difference betweene the church and other sects it is nedefull that vnto this sermon there be annexed a promise of the gospel for the Mediators sake vnto whom they that runne for succour are deliuered from sinne death the lawe condemning and from the tirany of the deuil and are receiued and rewarded of God with saluation and life euerlasting wherein being adorned with new light wisdome and righteousnes they shall worship God and enioy his sight for euermore Seeing then this psalme instructeth vs of so great matters it is surely worthy to be learned by vs euery word of it But I wil not speake any thing more of the Argument because most true is that saying of Plautus That which is enough sufficeth Psal LIII And exposition thereof Verse 1 The foolish body hath saide in his heart there is no God Verse 2 Corrupt are they and become abhominable in their wickednes There is none that doth good LIke as the true acknowlegement of God is the well-spring of other vertues as for example of the feare of God faith loue and true prayer c. so ignorance or contempt of God is the roote of all sins which rage in the nature of man for except the true God be acknowledged how can he be called vpon feared or loued The prophet Dauid therefore accuseth the blindenesse of mans heart in that he beareth about him either Epicuriall or Stoicall or Academicall opinions touching God For the mindes of all men without heauenly light either thinke al things by chance haue their ruine without Gods gouernement like as Chorus in Hypolito of Seneca cryeth out Res humanas ordine nullo fortuna regit Spargitque manu munera caeca peâ—ora fouens Fortune deuoide of order rules each thing and blindly serues Rewardes with hand maintaining oft him that the worst deserues Or else they thinke that God is bound vnto second causes and doeth no otherwise than as those causes carrie him away or mooue him either else they doubt whether God will receiue our prayers and are ignorant why hee receiueth them as the barbarous king in Virgil saieth Ante Genitor cum fulmina torques Ne quicquam horremus caecique in nubibus ignes Terrificant animos inania murmura miscent Which is in English thus O Father when thou thunderest forth do not we quake for feare And when the lightnings in the clouds at randon flash each-where Do not they terrifie our mindes in murmuring vainely here But seeing our minde is full of darkenesse and doubtings of God there appeare in our will and heart manifold flames of wandering lustes striuing with God yea vniust loues and vniust hatred By these flames some are stirred vp to confusions of lusts others vnto murders and some others to other mischefs yea the verie deuills leape into the minds of the vngodly ones and moke many to make horrible scattrings in mankinde and infinit spoilings These so great mischifs which the psalme calleth abhominable corruption let vs looke vpon and with vnfained sighes let vs deplore and seeke deliuerance from these euills promised vs in the gospel Verse 3 God looked downe from heauen vppon the children of men to see if there were any that would vnderstand and seeke after God Verse 4 But they are al gone out of the way they are altogether become abhominable there is none that doth good no not one If we were not altogether iron-hearted and more hard then the rocks of the mount Sinay which trembled when God sent forth the preaching of his commaundement we would nâ—t only acknowledge our mischefs but we would also tremble with feare at the sight of them and with thinking vppon the wrath of God For what else are the blasing fires of the whole world the downefalles of kingdomes confusion of religions and domesticall calamities infinit which with great sorow we behold but testimonial admonishments touching sinne and the wrath of God Let vs then confesse our selues to be guilty and to haue deserued great punishments and let vs craue of God both benefits namely forgiuenes of sinnes and mitigations of punishments But I haue before spoken more in the exposition of the 14. psalme against this figure synecdoche or
a while after they shall depart into the country of condemned persons where is weeping gnashing of teethe for indeed damned persons shall neuer see light that is consolation ioy and life which the godlie ones shall possesse But as he said before Man wil not abide in honour so now he saieth here man is blinde in prosperitie and doth not acknowledge euen the Author of all goodnesse or the lawful vse thereof no nor yet thinketh of his owne infirmitie which is sooner changed then the swiftest flie that flieth But let vs out of saint Paules sayings learne these three things first from what fountaine good things come vnto vs next vnto what vse good things granted by God are to be bestowed and last of all how great our infirmitie is Touching the first cause let the saying be holden 1. Corint 4. 7. What hast thou O man that thou hast not receiued or if thou hast receiued it why doest thou boast as though thou hadst not receiued it Touching the second cause Saint Paul in 1. Cor. 12. 7. saith All these things are giuen to the profit of the church Touching the last cause there is extant a memorable sentence 2. Cor 4. verse 7. Wee carry about vs this treasure in earthen vesselles that the excellency of that power might be of God and not of vs. And here I conclude this exposition vpon this fortie nine Psalme PSAL. L. Deus deorum Dominus loquutus est Of the Title A Psalme of Asaph THe Title admonisheth the Reader touching that societie of the Prophetes which in the raigne of Dauid aduaunced the lawe and promises with speech and writing for thinke with your selfe what conflicts and what conferences those great personages Dauid Nathan the sonnes of Chore Asaph Heman Ethan and Idithun had whose Psalmes lightsomely written by them are extant vnto vs. And in this place that I may say nothing of the rest who is ignorant what honourable mention is made of Asaph so oftentimes in the Bookes of Paralipomenon or Chronicles lib. 2. cap. 29. vers 25 26 27. And Ezechias commaunded the chiefe of the Leuites to praise the Lord with the words of Dauid of Asaph the Seer whereby it appeareth that Asaph the Author of this Psalme was in great honour and reputation and retained the very next place vnto Dauid in the Schoole of those Prophets at that time And in the second Booke of Paralipomenon 35. chapter And the Singers the sons of Asaph stood in their standing according to the commaundement of Dauid and Asaph and Heman and I dithun King Dauids Seers verse 15. Let vs therefore giue thankes vnto the Sonne of God sitting at the right hand of the Father and giuing such giftes vnto his church and let vs earnestly desire the societie of these persons in the life euerlasting and in the meane time let vs thankefully receiue those crummes which fall from their table THE ARGVMENT THe fiftieth Psalme is a notable doctrine touching fayth true inuocation and true worshiping of God and a refutation of the Ethnickes opinion in heaping vp sacrifices For this error is straggled abroade in all ages amongst all nations and people That sacrifices and other ceremonies are works pacifying Gods wrath and merites remission of sinne by the deede done as they now say This opinion moueth mens minds that they heape vp such ceremonies without end it reprehendeth therefore this error deepely fixed in mens mindes and sheweth the true worshipings of gods repentance feare of God fayth which acknowledgeth the Mediator and knoweth that we are for his sake receiued and yet it obserueth ceremonies because they are the testimonies of promises and are signes of confession and doe inuite others thereunto So the prophet Ieremy in his 2. cap. reprehending the same error saith verse 22. For I spake not vnto your fathers nor commaunded them when I brought them out of the land of Egipt concerning burnt offerings and sacrifices But this thing commaunded I them saying obay my voice c. verse 23. And Christ saith in the fourth of Iohn verse 23. True worshippers shall worship the father in spirit and truth that is in true spirituall motions of the heart such as are repentance feare of God and faith or confidence liuely beholding Christ Finally the diuine scripture is full of such sermons which must be considered to the end hipocrisy may be reprehended and true worshiping of God may be illuminated or inlightned in vs. Thus much for the argument and now to the exposition of the Psalme Psal L. And exposition thereof Verse 1 The Lord euen the most mightie God hath spoken and called the world from the rising vp of the Sunne to the going downe thereof Verse 2 Out of Sion hath God appeared in perfect beuty Verse 3 Our God shall come and shall not keepe silence there shall goe before him a consuming fire and a mightie tempest shall be stirred round about him Verse 4 Hee shall call the heauen from aboue and the earth that hee may iudge his people Verse 5 Gather my Saintes together vnto me those that haue made a couenant with mee with sacrifice Verse 6 And the heauens shal declare his righteousnes for God is iudge himselfe THe Exordium or beginning of the Psalme is very great wherein this is not onely signified That God will haue his voyce to be heard of all mankinde but also a Sermon is set downe touching the twoo folde comming of the Messias For because it maketh mention of the hill Sion which is the store-house of the gospell published throughout all the world no doubt but the kingdome of Christ is described as he first came in the flesh So therefore I vnderstand the wordes of the Psalme Iehouâ—h the sonne of God which is the lord of of all creatures and Logos the word by whom the father hath made himselfe knowen vnto vs by his voyce hath dispersed the gospell in lury and as Paul saith Was a minister of circumcision Heb. 8. 2. and being raised from death to life gaue commaundement vnto the Apostles to gather a church out of all nations by the ministrie of the gospell which thing sheweth the glorie of God and of his sonne our Lord Jesus Christ And it is that glorie of Christ that hee of himselfe hauing made a purgation or clensing of our sinnes sitteth on the right hand of maiestie in the heauens beeing made heire ouer all and lord aboue all principality power strength and dominion is made of God for vs iustification sanctification and redemption as in Hebr. 1. 1. Col. 1. 1. Cor. 1. This glorie of Christ doeth the gospell preach vnto vs. But for as much as the greatest multitude of mankinde doth with horrible impiety contemne the acceptable comming of Christ full of louing kindnes and mercy he addeth a sermon touching the second comming of Christ which Saint Paul excellently describeth in 1. Thessal 4. 16. For the Lord himselfe shal descend from heauen with a showt and with the
voyce of the Archangell and with the trumpet of God c. This comming or comming againe of Christ although it be prosperous and wishfull vnto the godly ones according to that saying Luke 21. 28. Then lift vp your heades because your redemption is nighe Yet notwithstanding it striketh the vngodly ones with horrible feare who shal then behold him whom they haue crucified as Zacharias sayeth cap. 12. verse 12. For then when all men shall be raysed vp from death vnto iudgement all diuilles shall be cast away yea and all men which doe not first in this life turne vnto God into euerlasting torments And although it hath beene diuersly disputed vppon touching the interpretation of the 5. verse Gather my Saintes together c yet I deeme this to be a most simple plaine meaning There is a great multitude of hipocrits which boast themselues to be the church by reason of their profession and ceremonies when as their hearts are without true feare of God and true fayth From this multitude will I discerne mine owne people that is the right holy ones which preferre the promise touching the mediator before sacrifices and doe knowe in what order ceremonies are to bee obserued and howe they please me namely by laying a foundation that is by acknowledging the mediator and for his sake in receiuing remission of sinnes and beginning a new obedience morall in their heart which the commandement of God requireth Such holy ones are the faithfull keepers of the testament or promise from me deliuered and they are the publishers of righteousnes which is made manifest without the lawe whereof the Lord and the Prophets doe beare witnesse as in Rom. the 3. chapter Verse 7 Heare O my people and I will speake I my selfe will testifie against thee O Israel for I am God euen thy God This apostrophe or turning speech appertaineth vnto the whole church wherein there are not onely new borne members but also many not new borne but yet hauing a good opinion touching the true doctrine Therefore it speakes vnto them both and truly it exhorteth those new borne to goe forwards in the race of godlines but others to correct their opinions and affects heare O my people saith hee a sermon of the first commaundement which is the fountain and foundation of all other commaundements I am the Lord thy God that is I haue made my selfe knowen vnto thee not onely by a lawe giuen but also by a promise published touching the mediator Thou shalt therefore heare both kinds of doctrine as well when the law preacheth vnto thee thou shalt feare me vnfainedly without hipocrisie and againe when the promise preacheth vnto thee thou shalt beleeue that I am thy God that is mercifull for the mediators sake looking vpon thee hearing and sauing thee also giuing thee good things necessarie for thy bodie and thy soule When thou hast this fayth first shining forth in thee then vse the ceremonies which are signes of the promises and testimonies of thy confession and doe thou then â—uite other persons to come into the society of the church Verse 8 I will not reprooue thee because of thy sacrifices or for thy burnt offerings because they were not alway before mee Verse 9 I will take no bullocke out of thine house Nor hee goates out of thy foldes Verse 10 For all the beastes of the forest are mine and so are the cattelles vppon a thousand hilles Verse 11 I knowe all the foules vpon the mountaines and the wilde beasts of the field are in my sight Verse 12 If I be hungry I will not tell thee for the whole world is mine and al that is therein Verse 13 Thinkest thou that I wil eate Bulles flesh and drinke the blood of Goates God affirmeth plainely that hee taketh no delight in any worke done without acknowledgement and confidence in the mediator But then doth the vse of cermonies please him when the person is by fayth imbraced and in the heart a morall obedience is begunne agreeable with the commaundement of God But as wee haue elsewhere often times vsed to compare Philosophie with the doctrine of the church because the comparison sheweth the doctrine of the church to bee the more perfect So euen in this place also let vs conferr the sayings of Philosophers which discerne morall vertues from ceremonies with the deuine prophecy of the Psalme Plato saith Non gestibus arte compositis demulcentes Deum sed vera virtute colentes which may thus be englished We must not regarde those that flatter God with slie and subtill framed gestures but such as worship him with true virtue And Zaleucus the Law-giuer of the Locrenses deliuered this law vnto his citizens God is not worshipped with pompe nor tragedies ouer captiued persons as an euill man or tyrants but he that will please God ought to be good not only in action but also in the purpose of good and houest workes These sayings although they discerne learnedly the gestures of ceremonies from the proper pointes of vertues yet they speake nothing touching faith and true calling vpon God which are the Ladies and Queenes of other vertues For other vertues are neither rightly gouerned nor yet do please God except faith and true praier first doe shine foorth But this our Psalme not only preferreth morall obedience before ceremonies but also sheweth by what rule God is to be acknowledged called vpon and worshipped For it affirmeth that God hath deliuered a commaundement touching true prayer and that hee hath promised to heare them that call vpon him for the Mediator sake whereby it appeareth most manifest in what maner euen in this point the doctrine of the church is able to excell the doctrine of Philosophie Let vs therefore loue the wisedome of the Church and let vs esteeme this to be better than al the sayings and writings of men Verse 14 Offer vnto God thanksgiuing and pay thy vowes vnto the most Highest Verse 15 And call vpon me in the time of trouble so will I heare thee and thou shalt praise me These two verses beare themselues correlatiuely with the first commaundement that there is a mutuall league or couenant betweene God and his church God for his sonnes sake embraceth thee and blotteth out thy sinnes and sanctifieth thee vnto life euerlasting Thou againe knowest that this is God indeed who sending his sonne and giuing his holy Spirit hath made himselfe knowen and this true God doest thou call vppon in confidence of his sonne So is there made a mutuall couenant betwixt God and his church which are all they that truely beleeue in him Offer vnto God saith he thankesgiuing that is as the epistle of saint Paul cap. 13. 15. doth interpret it The fruites of our lippes And as he here saith Pay thy vowes vnto the most Highest that is exercise those vertues whereunto the promise of the first commaundement bindes thee which then are the vertues of this commaundement Touching this question this psalme
accusation whereby our conscience as touching the lawe accuseth vs. This accusation as it were done away hee sayeth doth hang vpon the crosse of Christ who hath for vs payed the ransome Let vs looke vpon that trophey or piller with fayth so often as wee call vppon God For our vnworthines murmureth against vs thus why commest thou vnto God why darest thou craue good things when as for thy so many sinnes thou hast deserued great punishment wrath and destruction whilest as yet thou feelest many vile motions in thee Against this distrust of minde fleeing away from God doth hee set vs downe this trophey Here sayth he behold thou the accusation hanging and blotted out come thou vnto God in confidence of the mediator and craue his holy spirit and other benefits The metaphor of Washing away may beâ— vnderstood out of the history extant in the 13. Iohn vers 8. If I wash thee not thou shalt haue no part with mee Againe ibidem verse 10 Hee that is washed needeth not to wash his feete but is cleane euery whit These sayings without doubting do describe iustification Except he himselfe wash vs that is except hee with his owne blood doe redeeme vs and except wee beleeue that we are redemed by the blood of Christ wee shall not be heires of eternall life Hee that is washed needeth not to wash his seete that is hee that is iust by fayth and is sanctified is cleane that is altogether pleasing God But yet in this life our feete must be washed continually that is our motions Weake nature in this life begetteth many wandring motions These filthie spottes ought continually to be washed and the interpretations are knowen The beleeuing person is cleane altogether that is to say by imputation But in this life is begunne a newnesse not yet altogether fulfilled These things are elsewhere largely spoken of Now let the Reader gather the paraphrasticall parts of the first proposition thus Eternall God father of our Lord Iesus Christ forgiue me my sinnes past wherein I am wicked and filthily defiled By the mercy which is promised for thy sonnes sake our mediator doe away both the most sorowfull accusation of my conscience as it were a hand-writing against me and in the blood of thy sonne wash away the remnants of sinne sticking in my weake nature like as it is written I Iohn 1. 7. The blood of Iesus Christ clenseth vs from all sinne That is taketh away not onely sinnes formerly committed but also couereth the remnants of sinne which as yet wee seely soules and weakelings do beare about with vs. Let therefore this proposition be adioyned vnto other testimonies which confirme the article of Justification and let it alwaies sound in our eares heart and tongue because we haue euery moment neede of the free forgiuenesse of our sinnes Verse 3 For I knowledge my faults and my sinne is â—uer before me This verse pertaineth vnto confession wherewith man soroweth in Gods presence that he hath sinnes and by faith craueth forgiuenesse of his offence and mitigation of punishments And there is a great force in the worde The acknowledgement of sinne The acknowledgement is not an idle or vaine consideration such as was in Dauid before his adultery when he also knew that adultery was forbidden but it is a feare and casting downe of man acknowledging God to be angry as Dauid did know his sinne after the most greeuous rebuke which hee had Furthermore in the word Sinne we must consider a relation namely that man by reason of sinne is guilty of Gods euerlasting wrath and punishment except hee haue forgiuenesse for the Mediators sake Touching this guiltinesse in the Lawe it is saide Deuter. 27. Cursed be euery one which continueth not in al things which are written in the Law ver 26. Verse 4 Against thee onely haue I finned and done this euill in thy sight that thou mightest be iustified in thy saying and cleare when thou art iudged He repeateth a confession amplified with most sorowfull wordes as if he should say I come vnto thee not trusting in mine owne righteousnesse or worthinesse but onely bringing a confession of sinne To thee only am I a sinner and do euil in thy sight for the particle only may not be referred vnto the pronowne but is a debarring of his owne dignitie or worthinesse to be referred vnto the word following sinner So first hee teacheth vs to bring the confession of our sinne vnto God This confession of sinne is more feruent and more perceiued when God encloseth vs euery where with signes of guiltinesse in punishments like as when Dauid was driuen into exilement But it followeth in the verse That ihou maiest be iustified in thy sayings and ouercome when thou art iudged These wordes comprehend both a most graue doctrine that God punisheth iustly and a most sweete consolation touching the promise of mercy which God performeth for his trueth or to witnesse that he is true Dauid going forth in his banishment saide I acknowledge and confesse that I am guiltie and haue deserued punishments and I pronounce that thou art a iust God seeing thou doest manifest thy most iust wrath or displeasure against my sinne and doest punish me And I pronounce that thou ouercommest when hypocrites doe iudge thee As Saul Cato and all the vngodly ones do thinke that they haue not deserued so great calamitiess or surely thinke that God is too seuere who hath burdened this our weake nature with such a multitude of miseries so they accuse and condemne God and speake euil of him But let vs render the praise of righteousnes vnto God when he punisheth as Daniel saith cap. 9. 7. Vnto thee Lorde belongeth righteousnes but vnto vs shame Furthermore needeful it is that an other meaning be added touching the promise of mercy because when this consolation commeth not hereunto there remaineth a fretting and grudging of the heart such as was in Saul or Cato wee must therefore adde this I acknowledge my selfe to bee guiltie and to haue deserued punishments I confesse thy wrath is most iust and I craue mercy not trusting in my worthinesse but in thy promise Heare mee that thou maiest be iustified that is to the end thy trueth may bee published that thou keepest promises and in truth hearest receiuest and deliuerest those that call vppon thee shew a testimonie and example wherein it may be seene that thou art the keeper of promises when thou hearest me an vnworthy person Verse 5 Behold I was shapen in wickednes and in sinne hath my mother conceiued me He accuseth not his parents nor condemneth the selfe worke of generation but he bewaileth this mischiefe the which with most sorrowfull wordes is of S. Paul described where hee saieth Rom. 8. 7. the wisedome of the flesh is enmitie against God For the substance by God is one thing and the disorder which commeth afterwards is an other thing and a deprauing of Gods worke namely darkenesse and doubtings in minde
author of an euill example in the people of God For first hee should by his deede haue confirmed the slanders of those sycophants which cried out that Dauid was a seditious person and one that with force and armes would inuade Saules knigdome and should not be vnlike to that tyrant which saieth in the tragedy Pro regno velim patriam parentes coniugem Flammis dare Imperia pretio quolibet constant bene In english thus So I might raigne I would to ' th fire betake my countrie parents and my wedded mate Kingdomes by any meanes obtained doe seeme to be kingdomes well gained Furthermore the Philistims and other enemies of the church taking offence at this example had cried out in this manner In vaine may the people of Israel boast that their kings are giuen them by or from God when the thing and euent thereof shewed by what sleights or pollicies some persons had cast others out of their kingdome Last of all others moe with a certeine mischeuous practise would haue folowed him euen as those which blodely doe vse to sacrifice men haue excused their outrage by Abrahams example in sacrifising his sonne To the end therefore he would refute the slaunders of the citizens and enemies and stopp vp and make voyde that same welspring of their mischeuous malice hee vsed not the lawe of defence wherof mans lawes doe make mention but hee commended his way vnto the Lord and expected from him a ioyfull end of his daungers But seeing these are not written for Dauids sake but for our sakes let vs looking into Dauids example learne both silence and hope that is let vs wisely iudge what iniuries are to be put away and what are to bee suffered for the tranquilitie of the church and common wealth For that is a wicked impatience when a man will not suffer sorow to do the church good Also as saint Peter saith Let vs ioyne with patience godlynes 2. Pet. 1. 6. That is let vs call vppon the Lord in the day of tribulation and let vs craue from him either deliueraunce or mitigation of euills which ouercharge and exercise vs. Let not our patience bee onely philosophicall moderation but let it behold the will of God and let it bee ioyned with a certeine hope of a ioyfull end These exercises of fayth hope inuocation and patience in sorow shall bring more light to the reading of the Psalmes then large commentaries shall doe Now this Psalme is partely a Prayer and partely a thankesgiueiâ—g For the church both craueth of God benefits and giueth thankes for benefits receiued Herein Dauid therefore craueth defence from God against the subtile snare of Saul and he promiseth that he will celebrate or reuerently commemorate this benefit both with word and writing Let vs in like maner also craue that God would restraine the cruell counsels and practises of the enimies of the gospell and after our deliuerance let vs not be vnthankful but let vs acknowledge and celebrate the presence of God in his church and with greater zeale let vs aduaunce the doctrine of God Psal LIIII And exposition thereof Vers 1 Saue me O God for thy names sake and auenge me in thy strength Verse 2 Heare my praier O God and hearken vnto the words of my mouth NAme as I haue often times elsewhere â—aid comprehendeth causes impulsiue and â—â—all as touching God hearing vs. The mpulsiue is the promise of God the finall â—s the acknowledgment and worshipping of God Hee therefore craueth that he may bee heard and helped not for his righteousnes but for Gods promise sake which is beliuered to the church Therefore also craueth he to be deliuered that tesâ—imony of Gods presence might appeare in the church with consideration whereof many might be stirred vp to the acknowledging and worâ—â—ipping of God And let vs also when we are praying alledge these causes since it is most assured that God is specialy moued to giue his benefits partly with remembrance and memorie of his promise and partly in respect of his glorie But where he saith auenge me in thy strength let it be vnderstood according to the Hebrew phrase thus take oâ— thee the patronage of my cause declare thou that I was called by thy commaundement vnto the kingdome and that I haue not sought by ambition to aspire vnto the gouernement of Gods people as the syccpâ—aâ—â—s doe crie out But why addeth he in thy strength euen to giue God the glory not onely of goodnesse and mercy but also of immense and infinit power as if he said Thou not onely wilt but also art able to help and saue mee For needefull it is that wee in our prayer make mention of Gods fatherly will and power where with he created all things and most freely gouerneth all things It followeth in the text Heare my prayer O God and harken vnto the words of my mouth I haue often aduertised the reader that there is a twofold maner of invocation or prayer one of the heart the other of the mouth For although prayer may be made with feruent sighing of the heart yet the recitall of a certeine forme of praying conceiued without superstition is profitable for many causes For first hee admonisheth them that pray of many things and it is a certeine confession seperating vs from the vn godly and prophane sects After that he stirreth vp godly motions in mens hearts according to Saint Pauls saying Rom. 10. 17. Faith commeth by hearing and hearing by the worde Last of all an expresse recitall striketh euen very deuilles with feare For deuilles do not with any Gorgon or shield thrust forth against them more tremble for feare then when they heare true prayers made vnto God In respect of these commodities let vs inure our selues vnto the expresse recitall of some forme of prayer whether it be deliuered vs from Christ or in the Psalmes conceiued and let vs not spare for labours in the reciting of our prayers as many slouthfull or negligent persons doe Verse 3 For strangers are risen against mee And tyrants which haue not God before their eies seeke after my soule The reason of this prayer is borowed or taken from a heauie obiect which moueth God very much vnto deliuerance For as the naturall tender hearted father is moued with the misery of his young sonne or daughter so God in whome is all fatherly loue is moued with our miseries and feeleth those motions of the heart which are described in the II. of Oseas My heart is turned within mee my repentings are rowled together verse 8. And he amplifieth the furies of the enimies of the church with notable words to whome hee attributeth pride and tyranie For like as deuils are most proud spirits which are delighted in the destruction of Gods warkes So the instruments of those deuils are full of tyrannicall inselency which indeede riseth of this spring that they both neglect and contemne God and haue this voice of Niobes in
their mouth and minde Maior sum quam cui possit fortuna nocere Greater I am then whome fortune can hurt or any way consume For the originall of pride is securitie negelecting and contemning Gods iudgement But let vs hold fast that saying of Saint Iames 4. 6. God resisteth the proude and giueth grace to the humble and likewise the sentence by Christ pronounced Luke 16. 15. That which is high esteemed among men is abhomination in the sight of God Verse 4 Behold God is my helper the Lord is with them that vphold my soule This consideration is an argument which is brought from the things that go before as if he sayd God hath often times before heard and saued mee therefore no doubt of it he will still helpe me because he will accomplish the benefits he hath begun and will finish the webbe wherevnto he first set his hand This argument S. Paul vseth in the 2. Phil. 13. For it is God which worketh in you both the will and the deed euen of his good pleasure as if some acceptable things might be done vnto him that is whereas God hath before helped you in your conuersion and hath drawen you out of euerlasting death no doubt of it he will gouerne and helpe you in your vocation life that you may performe the worshippings which he requireth And in the 2. Cer. 1. 9 10. Yea we receiued the sentence of death in our selues because wee should not trust in our selues but in God which raiseth the dead who deliuered vs from so great a death and doth deliuer vs in whom we trust that yet hereafter he will deliuer vs. Let vs therefore learne to confirme and comfort our selues with remembrance of deliuerances before past and by these conceiue a most sure hope of those that are to come because God is not only the guide and giuer of his benefits but also the worker of them in vs as in Phil. 6. He that hath begun this good worke in you will performe it vntill the day of lesus Christ Verse 5 He shall reward euill vnto mine enemies destroy thou them in thy truth Albeit these prayers seeme to be contrary vnto the precept of Christ where he sayth Math. 5. 44. Blesse them that curse you and pray for them that persecute you yet if we consider two distinctions which are neither fained nor forged there is an easie coniunction of these places hauing an apparant reason in them for first the matter or cause must be discerned from the persons therfore we pray that God would vtterly destroy and extirpat the euill cause which our aduersaries haue taken vpon them to defend For the enemies counsels and mischieuous enterprises with a malignant countenance are altogether repugnant vnto the sanctifying or glorifying of Gods name also do striue against the will and kingdome of God The remoouing of these mischiefs without all doubting must we craue and pray for vnto God Afterwards we must discerne the degrees of the persons for some are curable or may be conuerted others are blasphemous and incurable As therefore wee must make our prayers for them that are curable so persons blasphemous and such as stubburnly defend idolatry are to be cursed of all men euen as the very enemies of God and instruments of the deuils Therefore S. Paul describing the enemies of the Gospel vseth a grieuous word touching those whose mindes are vncurable If any man loue not the Lord Iesus Chiist let him be had in execration yea excommunicate to the death 1. Cor. 16. 22. He calleth the enemies of Christ not onely wicked offenders but also he prayeth that the iudgement of God may light vpon them aud punish them Verse 6 An offering of a free heart will I giue thee and praise thy name O Lord because it is so comfortable Verse 7 For he hath deliuered me out of all my trouble and mine eye hath seene his desire vpon mine enemies The former part of the Psalme is a most feruent praier wherein he craueth deliuerance the latter part is a song of thanksgiuing For although it be a thing vsuall in mans life as Pindarus sayth Vetus gratia dormit homines sunt immemores The olde grace doeth sleepe and men litle in minde keepe yet notwithstanding the godly ones in the Church are true and iust for they acknowledge and with a thankefull heart celebrate the authour of benesits and confesse that they are bound to performe dueties which are notable testimonies of thankefulnesse So Dauid in this place promiseth a recompense namely Thanksgiuing and aduancement of the true doctrine Finally the Reader must be admonished touching the signification of this Hebrew word Raah for it hath this emphasis or meaning that it signifieth not onely to see and leasurely beholde but with a certeine admiration and pleasure to looke vpon some thing as Esay in his 9. cap. 2. vers saith The people that walked in darkenesse saw a great light c. that is The Church gathered from among the nations shall be amased with admiration at the wisdome which in the Gospel is reuealed So Dauid saith here his eye did see the fall and destruction of his enemies not without admiration at y e iudgement of God touching which it is sayd in another Psalme Righteous art thou O Lord and righteou is thy iudgement Psal 119. pars 14. vers 1. PSAL. LV. Exaudi Deus orationem meam To him that excelleth on Neginoth a Psalme of Dauid to giue instruction THE ARGVMENT THis psalme is a most feruent prayer not indeede against enemies whose outrages are manifest but against the falshoode of fained frendes our sociats companions which flatter vs to our faces but behind our backe if they take occasion can lay a cold pad in the strawe This false frendship is most worthie of hatred and to bee accursed of all men For as fayth is the most holy good property pertaining to the heart of man so no plague greater floweth from the Stygian or hellish lake then falsehoode of fayth which is couered with manie sleights of dissimulation and ouerspred as it were with certaine sailes But therefore doth God suffer vs to be forsaken of frendes or else also to bee oppugned by them to the end hee may put away from vs vaine confidence in man which leaneth either vppon the iudgements or the most vncerteine willes of our alies and sociats How often are lewd opinions of men spred in the church or vnnecessarie warres in the common welth by confidence in humane helpes Wherefore that this mischeefe may be remedied and to the end fayth reposed in God alone might increase in vs God not onely forbiddeth confidence in man as where hee saith Iere. 13. 5. Cursed is hee that putteth his trust in man but also suffreth even our very companion of the same religion to start backe from vs forsake vs and striue against vs In such a case learne wee how much better and more safer it is to trust in
God alone then for a man to put his trust in a thousand princes And were it not a thing hatefull I would here commemorate examples of the lightnes and lewd loosenesse of some which haue muâ—ded and assaulted with hostilitie euen their very colleges and companions of the same iourney by sea But these new examples I omit and I beseech God that he would vouchsafe to defend vs with the shadow of his hand not onely against our enemies but also against our vnfaythfull and vnconstant companions or sociates Amen Psal LV. And exposition thereof Verse 1 Heare my prayer O God and hide not thy selfe from my petition Verse 2 Take heed vnto me and heare me how I mourne in my prayer THe Sonne of God saith True worshippers do worship God in spirit truth Iohn 4. 23. as if he sayd Hypocrites do pray without vnderstaÌ„ding without deuotion and with a contradietion without vnderstanding because they consider not the essence and will of God manifested in his commandements and promises neither doe discerne things that are to be asked of God Finally neither consider they what a vertue true prayer is but after the manner of prating Parots doe sound words which they vnderstand not Without deuotion because they feele not spirituall motions in time of prayer as faith hope and patience but they pray with wrath and with doubting that is they do fret and fume in miserie against God and doe doubt of his hearing of them Finally they pray with contradiction speaking one thing and thinking another for though they haue these words in their mouthes Sanctified be thy name Thy kingdome come Thy will be done Mat. 6. 9 10 yet their heart disagreeth from their tongue forasmuch as they vehemently desire and earnestly with for the destruetion of the true knowledge of God and the ouerthrow of Christes kingdome and that many things may be vnthankfully done against God Such is the prayer or rather much lippe labor to little purpose of all them which defend idolles and manifest errours but the godly ones as Dauid in this place do worship the father in spirit and trueth that is doe bring with their prayer true acknowledgement of the essence of God and a consideration of the commandements and promises wherein God made his will knowen and they knowe what benefits God will giue vs without condition and wherein he will require obedience Furthermore they acknowledge and bewaile their sinnes yet with faith they vanquish doudtings beleeuing that though they be vnworthy of themselues yet for the Mediatours sake they are and shall be heard Finally in the prayer of the godly ones there is a consonancy of the minde will heart and tongue then which harmony none can be thought more sweet Let this difference betweene true and hypocriticall prayer be often considered in the Psalmes when indeed it bringeth some light vnto the reading of the Psalmes Now thinke with your selfe how feruent Dauids prayer is Heare saith he my prayer O God and with that he addeth this as it were striuing with doubting Hide not thy selfe from my petition yea and he requireth God to take heed vnto him Take heed vnto me and heare me And least any man should thinke that Dauid is colde or goes about some other thing in time of his praying he affirmeth expresly that he will rule his motions in the same prayer that is he will craue of God with most feruent desires and with all his heart benefits necessary both for his soule and his body But why doth he make mention of being vexed berely because he would signifie that he felt outward feares inward fightings 2. Cor. 7. and did not only striue with externall dangers wherein his body was exercised but also with feares and deiections rising from acknowledgement of sinne and of the wrath of God for most commonly the enemies threatnings and the conflicts of conscience striuing with sinne and with the wrath of God doe come together in one obiect But these things are often times repeated and set foorth in the Psalmes therefore I am now more briefe herein Verse 3 The enemy crieth so and the vngodly commeth on so fast for they are minded to doe me some mischiefe so maliciously are they set against me Verse 4 My heart is disquieted within me and the feare of death is fallen vpon me Verse 5 Fearefulnes trembling are come vpon me an horrible dread hath ouerwhelmed me We need not long interpretation in these complaints because they are vnderstood by considering our owne and others examples for how much euery man suffereth so much he knoweth as one of the old writers saith notably But contrarywise he that is tempted what things doeth he suffer For there are three instruments or meanes to learne diuine things by Meditation Prayer and Temptation for the Scripture deliuered from God needeth no allegorie but contemplation and vnderstanding Seeing then we suffer such like things such complaints become more sweet in taste with vs which are euery where extant in the Psalmes Verse 6 And I sayd O that I had wings like a Doue for then would I flee away and be at rest Verse 7 Lo then would I get me away farre off and remaine in the wildernesse Verse 8 I would make haste to escape because of the stormy winde and tempest He addeth vnto the complaine a prayer of fleeing away Would to God sayth he I might be seperated afarre off from my false and vnfaithfull friends which lie in wait for me nights and dayes and are bent vpon all occasions whereby they may ouerthrow and oppresse mee After the same maner all the holy ones desire to be dissolued and to be with Christ Phil. 1. 23. that is desire a more sincere beholding of God and full and perfect deliuerance from sinne for like as a trauailer making his iourney in the darke knowing neither the way nor the place where he goeth reioyceth when the morning beginneth to waxe light so all the godly ones feeling the burdens of sinne and striuing with diuers dangers do desire to haue fellowship with God and being called to the end of their life doe willingly cast aside the grieuous burden of doubtings and the filthinesse of sinne which is in this our vncleane lumpe of flesh remaining and do wish themselues altogether and alwayes feruently desire to haue the loue of God and gladnesse in God These prayers are neither obscure nor vnknowen to the godly ones I passe on therefore vnto the verses following Verse 9 Destroy their tongues O Lord and diuide them for I haue spyed vnrighteousnesle and strife in the citie Verse 10 Day and night they goe about within the walles thereof mischefe also and sorow are in the middes of it Verse 11 Wickednes is therein deceit and guile goe not out of their streetes Seeing wee must needes be conuersant in the world as it were in Medeas bosome euen vntill the very last end of our life and vocation let vs
set downe and let vs vse the like as we may vse it Let others maruaile at Dauids victories wherein he tare in pieces both Lion and Beare and ouerthrew the monstrous fellow Golias before his owne eyes let vs maruaile at and publish abroad the most excellent kinde of victory wherein our domesticall enemies their ambition and desire of reuenge are ouerthrowen and destroyed For in that part of man which is called Furious namely in the heart there are two most trouble some and most cruell affections wrath and ambition and these are easily inflamed in great personages and being inflamed do euery where trouble whole kingdomes and the common society of men therefore to vanquish these plagues is more glory then triumph Let vs also consider in the history of Dauid a testimony of Gods presence in the Church for although Saul bent and practised all the whole indeuour of his kingdome to the destruction of Dauid and that he neuer purposed any thing more earnestly then to destroy Dauid by all meanes that he could not by iudgement nor by good aduisement but by violence and greedy assault yet God tooke this silly morâ—ell if I may so say out of Sauls iawes and suffered not so much as a haire to fall from Dauids head Let vs being confirmed with this testimony beleeue that God is alwayes present in his Church and that the enemies can not be cruell against her but when he himselfe suffereth them Psal LVII And exposition thereof Verse 1 Be mercifull vnto me O God be mercifull vnto me for my soule trusteth in thee and vnder the shadow of thy wings shall be my refuge vntill this tyranny be ouerpast IN reading of the Psalmes let not the foot goe one way and the string sound another way as it is sayd of those which daunce not right measure but let our affections iumpe in one with Dauids harpe Let euery man say therefore with true confidence in his dangers and calamities My soule trusteth in thee and in the shadow of thy wings will I trust vntill this tyranny be ouerpast This application of the Psalmes vnto our selues bringeth more light to the Readers then long or large commentaries shall doe but how hard a matter it is in a true heart to sound these words godly mindes doe by experience finde For two temptations doe alwayes murmure against vs the one of our vnworthinesse the other of particularity but against our vnworthinesse let vs set downe and oppose free promise and against particularity vniuersal promise as elswhere is often sayd Also before in the 17 Psalme is a most excellent metaphor taken from Hennes largely declared at full I will not therefore sing one and the same song so often times Verse 2 I will call vpon the most high God euen vnto the God which shall perfourme the cause that I haue in hand Verse 3 He shall send from heauen saue me from the reproofe of them that would eat me vp Verse 4 God shall send foorth his mercy and trueth He foresheweth with notable words the presence of God in his Church that he may confirme vs with his example and testimony that we should not come fearefully vnto God but trusting in the mercy and truth of God we should crie that is as Christ sayth Math. 7. 7 8. We should aske knocke and seeke for euery one that asketh receiueth and he that seeketh findeth and to him that knocketh it is opened But so often is mention made in the Psalmes of the mercy and trueth of God to the end we may know and acknowledge that we are preserued and defended not by humane helps or safegards nor yet for our owne merits but freely by mercy promised in the Gospel which is not a deuice of mans opinion but an euâ—â—lasting and vnchangeable decree of Gods wisdome and trueth Therefore although we are vnworthy yet must this glory or praise be attributed vnto God that he is mercifull and keepeth promise with most assured faith Wherefore let vs crie out with Daniel 9. vers 17 18. We powre out our prayers before thee not in our righteousnesses but in thy great mercy heare vs for the Lords sake Verse 5 My soule is among Lions and I lie euen among the children of men that are set on fire whose teeth are speares and arrowes and their tongue a sharpe sword Let this description of the Church be diligently looked vpon for the Church alwayes so liueth euen as Daniel sitting among the Lyons Dan. 6 16. The deuils are alwayes intrapping vs. Ungodly persons alwayes giue cruell threatnings vnto the church So doth the prophet I say in his 11. cap. vers 11. compare the church vnto an infant playing vpon the hole of the aspe and to a weined childe playing vpon the cockatriâ—e hole For like as the infant perceiueth not the greatnesse of the danger wherein hee is exercised neither is furnished with any defence against the most hurtfull serpents So the church looketh not so farre into the sleights of the deuill and the world wherewith she is allured neither hath she visible â—ucâ—ours whereunto she may flee for refuge Then resteth this one thing that shee with her whole minde and heart be turned vnto God and from him looke for defence in so great snares of the deuill and in so great multitude of dangers Furthermore seeing no weapon is more hurtfull then the tongue if it be prepared to doe hurt most elegantly doth hee compare slaunders vnto fire arrowes and sharpe swords For indeede slaunders doe not onely hurt those whome they diffame but also foolish light beleeuing hearers in whose heartes and breastes they leaue the stings of suspitions For most truely is it saide of a certaine slaunderer Calumniare audactèr quia semper aliquid haeret Slaunder stil boldly something alway stickes in thee Then what remedies must be administred to the poisonfull bitings of Sycophants the seuenth psalme teacheth vs namely a deniall or modest refutation and prayer For let vs when we are accused of heinous crimes purge our selues modestly Afterwards let vs commend our causes vnto God and let neither our confession nor patience striue the one with the other but let either vertue haue his due place Verse 6 Set vp thy selfe O God aboue the heauens and thy glorie aboue all the earth God is moued with nothing more then with respect of his glorie As in Esay 48. verse 11. For mine owne sake for mine owne sake will I doe it Therefore notably doth Dauid in his praying alleadge this cause Bee thou a defender of thy glorie refute the enemies slaunders which exclame against vs that we are heretiks and Schismaticks and falsly lay in our dish two most heinous crimes Blasphemie and Sedition whereof the one violateth or transegresseth the first the other the second of the commaundements These poisonful reproches blemishing or defacing thy glory thou thy selfe refute and shewe in purpose and euent that the confession of truth pleaseth thee Verse 7 They haue