Princes which nourish the godly studies of true doctrine Graunt that hencefoorth for euermore I may eschew the infection of impietie and crueltie of the enimies of the Gospell and that I may saie with Dauid I will not sitte in company with the wicked I will washe my handes amongst the innocent and will walke about thine altar O Lorde doe not destroye my soule with the vngodly Make me O Lord a flourishing and fruitefull Palme tree in thy Orcharde Make me a vessell of thy mercie and an instrument acceptable and profitable for thee not onlie for thy Church but also for my owne soule Neither cast me awaie amongst the vessels of wrath or chaffe ordeined for eternall fire Finallie suffer not the light of thy doctrine to be extinguished but inflame in our minds and manie others true inuocation and praier and for thy glorie sake in thy most iust wrath destroie all Epicures and suche like which count it wisedome to scorne and deride the worde of the Gospell as it were a fable Suche furies O God eternall Father of our Lorde Iesus Christ creator of mankind and of thy Church vouchsafe I praie thee euerie where vtterlie to subuert and destroy Amen OF THE II. PSALM The seconde Psalme and the exposition thereof Quare fremuerunt Gentes c. THE ARGVMENT THis is lyfe eternall saith the Sonne of God that they acknowledge thee the true God and Iesus Christ whome thou hast sent But the true knowledge of God consisteth in acknowledgement of the Essens and will of God For so as touching the Essens of God let this doctrine be alwayes before vs which saith that there is one Diuine Essens and three persons The eternal Father the Sonne which is the word and Image of the eternal Father and the holy Ghost Secondly touching the will of God let vs assuredly hold that that is the only will of God concerninge our saluation which the Sonne hath declared out of the bosome of the eternall Father and shewed in his expresse word and that there are not contrarie willes of God The promise is vniuersall which witnesseth that All which flee vnto the Mediator are receiued This is the will of my father which sent me that euery one which seeth the sonne and beleeueth in him might haue life euerlasting and I will rayse him vp at the laste daye Wee muste not therefore imagine as concerning the will of God that pardon is outwardly offred vnto all men but that there is inwardly an other vvill included vvhich vvil not receiue some fleeing vnto the Mediator But true acknovvledgement of Christ comprehendeth two articles one of the person an other of the office Touching the person vve must most firmely hold according to the heauenly reuelations receiued in the vvritings of the Prophets and Apostles That in this sonne of God our Lorde Iesus Christ borne of the Virgin for vs crucified and raysed againe there are tvvo natures of the deitie humanitie The Diuine nature is the sonne coeternall and consubstantiall to the eternall Father vvhich is called The vvorde and expresse image of the eternall father This sonne was intercessor for mankinde and is ordeined a Mediator and at the time appointed tooke vpon him nature of man in the Virgin Mary And these two natures are so vnited that they are one person The names of his offices are Mediator Redeemer Sauiour King Priest Pastor c. Let vs therefore acknowledge a Mediator Redeemer Sauiour King and Priest this Christ God and man and let vs giue thanks to God for this infinite benefite that he would his sonne to take on him mans nature and vvould this sonne God and man should be the Redeemer Sauiour and heade of the Church which perfiâ—â—â—th all things Of his wisdome whiche is life eternall in this seconde Psalme cleare and famous testimonies are expounded For concerning the vnitie of the essens in the Father and the sonne it is saide Against the Lord and against his Christ For as he that honoureth the sonne honoureth the father So he that despiseth the sonne despiseth th'eternall father Moreouer these words do euidently distinguish betweene the father and the sonne The Lorde saide to me Thou art my sonne this daie haue I begot thee I saith he this daie that is from euerlasting haue begot thee to saie in a true generation of my substance Besides this touching the will of God this Psalme doth euidentlie and not obscurelie preach vnto vs Blessed are all they which pur their trust in him it clearlie affirmeth that this is the will of God that all which beleeue in the Sonne should haue life euerlasting Furthermore of the diuine nature in Christ most assured and most excellent testimonies may be taken out of this psalme For first the psalme maketh Christ thus speake I will preache of the decree which the Lorde saide vnto me Thou art my Sonne this day haue I begotten thee This verse doth the Epistle to the Hebrewes in the first and last chapters plainlie expound Vnto which of the Angels saide God at any time Thou arte my sonne this day haue I begotten thee Agayne Iesus Christe yesterday and to day and for euer Natural birth is one thing and adoption is another thing For the sonne which is adopted and not begotten of the father is taken into the right of the familie But he which is begotten by the father is naturall Neither woulde the Prophet heare teache anie other thing then him vnto whom the Lorde spake to be his sonne but in farre other maner then the other saintes For others vvhether Angelles or men are made the sonnes of God by grace and fauour But this is his sonne by birth Therefore is he sometime called of S. Iohn The onely begotten Moreouer the eternal father vrgeth his onlie begotten sonne in this speech Aske of me and I will giue thee nations for thine inheritaunce and the endes of the earth for thy possession And he saith in the prophet Esaie I will not giue my glorie vnto another Therfore the imparting of this glorie or kingdome is a firme and excellent testimonie of the same substance betweene the father and the sonne Thirdlie the Psalme addeth Serue the Lorde in feare and reioyce to him with trembling Here he ascribeth to the Messias a name which is proper vnto God and commandeth that woorship be giuen to him whereof it is saide in the 6. of Deuter. Thou shalt worship the Lord thy God and him onlie shalt thou serue Finallie a conclusion is annexed Blessed are all they which trust in him For the saying of Ieremie is true Accursed is euery one whiche trusteth in man and maketh fleshe 〈…〉 me Blessed is the man which putteth his trust in the Lorde and vvhose confidence is the Lord. Seeing therefore this Psalme distinguisheth the Messias from the children of adoption and giueth vnto him societie of the kingdome and name of God and wiselie requireth that all men should worship this Lorde
promise that he is heard as Paule in the 5. Heb. saith He is heard by reason of his humilitie There is no doubt but they which call vpon God in confidence of his Sonne are receiued and heard For God loueth vs for his beloued Sons sake vnto whō he hath geuen al things And what thinges the Sonne of God with sorrow of heart and with tongue hath asked of his eternall father the Verses following plainly will teach vs. Verse 3. Because thou hast preuented him with gracious blessinges Thou hast put a Crowne of golde vpon his head Verse 4. He asked life of thee and thou gauest him a long life Yea a life that lasteth for euer Verse 5. Great is his glorie in thy saluation Thou shalt indue him with glorie and great honour ALl these thinges are most easilie vnderstoode in considering an Antithesis of the passion and resurrection of Christ For Christ in his passion was cursed because the curse was turned vpon him whereunto mankinde was subiecte And he himselfe suffered the due punishment of Gods iustice and so payed for vs the raunsome But what a heauie speach is this to bee called cursed of God that cannot be expressed in wordes but let vs with a godly meditation learne when we beholde our sinnes after a sorte and tremble fearinge that wee are in déede cast away into euerlasting damnation But now after his resurrection God is not onelie blessed for euer but also the fountaine of heauenly blessing concerning which I wil anone say more And that he was preuented saith he with blessing that séemeth Paule to interpret Coloss 1. when he saith Christ is the firste begotten of them which die that he may holde the principalitie in all thinges Also 1. Cor. 15. Christ is risen from death the first fruites of them which die Let this prerogatiue of Christ be vnderstoode as touching the circumstance of time and efficacie of Christes resurrection For as vnto the time pertayneth no man was euer so raysed from death before Christes time that he yealded not again vnto mightie death But Christ rysing againe from death after that dyeth not neither hath death any more power ouer him Moreouer the resurrection of the Lord is so effectuall that euen in vs also it ouercommeth death and may make vs partakers of the most ioyfull resurrection of the Saintes We shall therefore liue by the merite and efficacie of Christ according to that saying I liue you shall liue Secondly most sorrowfull was the appearance of Christ when he was brought foorth arrayed in purple crowned with thornes But now he beareth a crown of golde set vpon his head wherein is written King of kinges and Lord of lordes Also Vnto mee shall euerie knee bowe Apoc. 19. 1. Tim. 6. Phil. 2. These precious stones and pearles are imbossed in the crowne of Christ Thirdly to his death and buryall is opposed life not in deede a transitorie and a frayle life but a permanent and euerlasting life In this Antithesis let the example be considered which the saying of paul Ephe. 3. notably setteth downe God is able more aboundantlie to perfourme all thinges then we dare aske or looke for Christ asked of his eternall father life and obteyned life which no Limitte of time compryseth and which alone is to bee accounted for a life Fourthly Vnto the reproches of Christ crucifyed is opposed glorie which is that by himselfe hauing cleansed vs from our sinnes He sitteth at the right hand of maiestie being ordeined in the Heauens as Heire of all thinges And Lord ouer all principalitie power strength dominion is made of God vnto vs righteousnesse sanctification and redemption Heb. 1. Coloss 1. 1. Cor. 1. Verse 6 Because thou shalt power vpon him blessinge for euer Thou shalt make him glad with the ioy of thy countenance HEtherto hath he discribed Christ the king adorned with blessinge with a crowne with life and with glorie Now discribeth he him as prieste and attributeth vnto him the office of blessing his people therewith interpreting the promise delyuered vnto vnto Abraham In thy seede shall all nations be blessed For because he nameth an euerlasting blessing it is needefull the same be vnderstood not of a politique kingdome as the Jewes dreame but as touching forgeunes of sinues and of the frée gifte of his holie spirite of life euerlasting After the same maner doth Paule Ephe. 1. intreate vpon the blessing of the Messias Blessed be God and the father of our Lord Iesus Christ which hath blessed vs with his spirituall blessing in heauenly giftes in Christ in whome we haue redemption through his blood and also remission of sinnes c. Let therefore the dreames of the Jewes be suppressed who not considering the mischéefes wherein mankinde is ouerwhelmto do aske of the messias and loke for of him riches and wordly dominions But let vs vnderstand that Christ was sent of God to the end he might distroy sinne and death and restore vnto vs righteousnesse and life euerlasting Verse 7 Because the kinge trusteth in the Lorde and in the mercy of the most hyghest shall be neuer faile WHen as no kingdome can be firme and stable without necessary defences or safegards Dauid sheweth here what the defences or safegardes of Christs kingdome are namely not riches not hoastes of men not brasen péeces but the mercy of the most highest which can not be weakened by any force or strength neyther yet at any time can be remoued out of place as in the 54. of Esai most swéetly is said The hilles shal be moued the litle hilles shall tremble But my mercy shall not departe from thee neyther shall the couenant of my peace be moued saith the Lord thy mercifull God Let vs therefore hope that the church shall continewe still yea though kingdomes quayle amongst them selues and the whole world should vtterly be frushed together Verse 8 Thy hand shall finde out al thine enimies thy right hande shall finde out them that hate thee ALthough these most sorowfull spéeches in thinking whereof it is needfull that all the godly do trēble in eche parte may be vnderstood of all Christs enemies and of his church yet not absurdly are these by exception referred vnto the Jewes But there are two causes for which the horrible punishmentes of the Jewish people were before spokē of by God First that we may knowe it is the worke of Gods iustice that the vngodly sinnes mischieuous wickednes of the Jewes should be punished with so great calamities Secondly that we may knowe euen these calamities are the voyce of God admonishing vs touching repentance When as therfore we consider the tragicall punishments of this people let vs be stirred vp vnto repentance and let vs craue with true and feruent prayers that we may be gouerned of God that we fall not into like dotage and fury Now let vs way the effectuall substance of the words as by a balance He profoundly calleth the aduersaries of Christ
kingdome of his sonne which alloweth and defendeth it and which hath made knowne him selfe vnto maÌ„kinde by publishing so many promises concerninge the preseruation of his Church But here let vs remember the godly profitable admonition which is geuen vs by D. Martin Luther in this exposition vpon these last wordes of Dauides If anie man vnderstand this that he doe see in the writinges of the Prophets whereas anie one person of the Godhead speaketh of the other or vnto the other that is to say So as not one person onely but moe are signifyed To him now shall it be easie to discerne which in those places is the person of the Eternall Father and which is the person of the Coeternall Sonne Now wheras of these two persons mention is distinctlie made there also is the third person signified of the holie Ghost speaking namely by the scriptures as it is saide in the Creede This iudgement of the difference of the three persons in Godhead being thus concluded let vs way as in equall ballance the waight of the wordes in this verse The kingdome of Christ is the gouernmente of Christ collecting vnto him his Church by the Ministerie of the Gospel in all ages of the world and delyuering the same from sinne and eternall death sanctifying the same in geuing his hâ—ly spirit that it may bé his euerlasting inheritance and defending and gouerning y e same marueilously in this life that it would truely call vpon him and acknowledge prayers hearde through him and to worship God raysing from death to life and eternall glorye Let vs therefore not onely discern the person of this king from Cyrus Alexander Augustus and such like but also the kingdome of Christ from all Common wealthes and Gouernmentes For although it be certaine that mightie Princes by whose wisdome and vertue kingdomes are ordered be styrred vp and helped by God as Herodotus rightly speaketh of the Persian kinge That the kingdome of Persia increased vnder the gouernment of God and the kings themselues redilie folowing him Yet Cyrus Alexander Augustus and such like were miserable men subiecte vnto sinne and â—eath neither did the Godhead mingle it selse with their naturs But we which are instructed in the Church by testimonies of Gods worde doe beleeue in Christ not onely that he is mans Nature but that he is the diuine nature of the Sonne of God whom S. Iohn calleth The Worde and who is the expresse Image of the eternall Father Now consider how great a benefite it is and how euident â— testimonie of his great lone towardes vs that the Eternall God hath sent vnto vs the Coeternal Son his Image taking vpon him the nature of man wherin wholy shineth God the Sonne in a league immutable But alack too frozen harted are we in coÌ„sidering so great matters Therefore we must pray vnto God that hée would stirre vp in vs through his holy Spirit motions by all meanes agréeable vnto so great a gifte Namely Faith Thankesgiuing Confession and such like Thus farre I haue spoken a few thinges touching the difference betwixt Christ and other kinges Now let vs distinguish y e kingdomes of Christ from other kingdomes by euident boundes as it is in the Law of gouerning territortes For they differ in forme of gouernment in benefites and stabilitie For other kingdomes are fortifyed with riches and armies and dee punish offenders with the sworde or with corporall force but Christes kingdome is gouerned by the voice of the gospell by y t which God is effectuall and doth regenerate many vnto life euerlasting Moreouer in other kingdomes the chiefe thinges are peace of body and externall discipline But the treasures or riches of this kingdome are remission of sinnes the hâ—ly ghost and life euerlasting Finally other kingdomes haue their fatall periodes as Plato in the 8. booke of his common wealth disputeth That Common weales are changed for Celestiall causes which make certaine interchanges of States in Cities and gouernmentes And the Scriptures oftentimes cryeth out that y e fal of Empires is caused by the 〈…〉 of men that there are punishmentes for haynous offences as it is written in Syrach cap. 10. The kingdome is translated from nation to nation for the iniquities and deceites of men But no limite or space of time can conteyne the kingdome of Christ for as much as it is spirituall and heauenly as the Angell saith profoundly in the 1. Chap. of S. Luke Hee shall raigne in the house of Iacob for euer and of his kingdome there shall be none ende But although some dispute why the hill Sion is called holy yet the answere is simple plaine that the church is sanctifyed of Christ the king who is geuen of God to be our Wisdome Righteousnes Holines and Redemption 1 Cor. 1. And Christ sanctifyeth his Church with his worde his bloud and with the holy Ghost as it is written Iohn 17. Father sanctifie them in thy trueth thy wordâ— is the truth And againe Heb. 13. Iesus suffered without the gate to sanctifie the people by his blood Ephes 5. Christ loued his church and gaue himselfe for it that he might sanctifie it washing it with the fountaine of water in his worde Ioel. 2. I will power out my Spirit vpon all flesh c. Verse 7. I will preach of thy commaundement the Lord said vnto me thou art my sonne this day haue I begotten thee THe Sonne of God affirmeth in this verse that he will preach and set forth the doctrine beside the lawe namely this sentence The Lorde saide vnto me thou art my Sonne this day haue I begotten thee aske of me and I will geue the Nations for thine inheritance Therfore shall hee obserue the ministerie of teaching the scriptures and studyes therein and doth approue these studies in those which learne the Gospell For this verse comprehendeth the whole effect of the Gospell as D. Mart. Luther interpreting vpon the 3. cap. of Iohel sayth For what other thinge doth the Gospell teach then that Jesus was borne of the virgin Mary is the Sonne of the eternall Father and came in this fleshe that he might first teach vs concerning the mercifull will of his father Secondly that he might make satisfaction for our sinnes vpon the crosse and geue his holie spirit and euerlastinge saluation With this doctrine are our mindes through the holie Ghost enflamed that first they might trulie loue God for we see him to burne in so great loue towardes vs that for our saluation he spared not his owne onely Sonne Moreouer that our mindes might embrace the sonne as a sufficient sacrifice for our sinnes wherewith onely the Father would be pacified By this faith we obtaine remission of all our sinnes and willingly obey our Redeemer calling vs vnto Baptisme vnto his worde vnto his supper and exhortinge vs vnto loue And we are assisted by the holy spirit that our harts being chaunged do beginne to hate sinne and not to nowrish sinne anie more
vnto God and asketh and receaueth forgeuenes of sinnes This description is euident and may be vnderstoode in our dayly exercises Contrition without faith is an horrible feare and sorrowe of the minde flying away from God as in Saule and Iudas Wherefore it is not a good worke But contrition with faith is a feare and sorrow of the minde not flying away from God but acknowledging y e iust wrath of God and truely gréeued that it hath neglected or contemned God and yet approcheth vnto God and craueth pardon Such a sorowe is a good worke and a sacrifice as the Psalme saith The Lord is well pleased in those that feare him and in those which trust in his mercie When this faith first shineth out new obedience is begun in the gouerning of our priuate life and vocation and in sorrowes which pleaseth God for Christes sake and is a worship of God that is a worke wherin God déemeth himselfe to be honoured of vs. Verse 12. Kisse the Sonne least he be angrie and you pearishe in the way Because sodenlie shall his anger waxe whote but blessed are all they that put their trust in him THis last verse vseth a most sweete worde wherin hée commandeth his Sonne to be heard Kisse saith he the Sonne that is he shal come vnto you and shal louingly and swéetely embrace you geuing you a kisse and an embracing Reconciliation and life Eternall He loueth vnfaynedly which geueth a sweete kisse from his hearte Therefore the Sonne of God loueth vs proferinge vs a swéete kisse from his heart The Eternal Father loueth vs whiles he will haue vs swéetely to kisse the lippes of his Sonne But in this place we must consider a contrarietie The vngodly are not delighted with the kis of Christ but spit vpon him and with all maner of crueltie defile the face of Christ Vnto these doeth this Psalme threaten punishment But as touching the others which are delited with his kisse he saith Blessed are al they which put their trust in him These wordes doe teach what kis is here requyred Forsooth fayth or confidence calling vpon God for Christes sake This faith when we shal with inuocation or prayer exercise then shal this psalme be more manifest approoued in vs and we shal finde that this promise is not in vaine but that it is thus truelye kept Blessed are all they which trust in the Lord. The Prayer of the Apostles repeated out of this Psalme and needfull to be exercised in these our dayes O Lord thou God which hast made heauen and earth the sea and all that is in them which through thy holy Spirite hast saide by the mouth of our father Dauid thy seruant Why did the Gentiles rage and the people imagine vaine thinges Kings of the earth stood vp and the Princes came together against the Lord and against his Sonne Christ For in deede they gathered themselues together in this citie against thy holie childe Iesus whom thou hast anointed Herode and Pontius Pilate with the Gentiles and people of Israel to doe that which thy hande and Counsell haue decreed to be done And now O Lord beholde their threatninges and strengthen thy seruantes with all confidence in thee to preach thy word Graunt this O Lord we beseech thee to the honor glory of thy holy name Amen The thirde Psalme Domine quid multiplicati sunt c. THE ARGVMENT THe rule which Hilary setteth downe in his bookes of the Trinitie doth well like me That wee muste from the causes of speakinge borowe the vnderstandinge of thinges spoaken But the Title sufficientlie declareth what occasion constrained Dauid to write this Psalme For although it greeued Dauid to be throwne out of his kingdome and to haue sedicion stirred vp by his Sonne whome he greatlie loued and himselfe bereaued of that glorie of wisdome iustice which he had yet notwithstanding these were not his chiefe greefes An other far more great vexed him in that he sawe his owne sinne was the cause o◠so great mischiefes and transgressions wherein manie which were holie perished Herein he iudgeth himselfe to be the plague of the Church and of Gods people and did feele such a huge burden of his sins that he acknowledged him selfe not able to beare the same Therfore he feared least that God had vtterlie cast him away as Saule and other Tyrantes which were the vessels of Gods wrath With this feare and sorowe had hee no doubte bene vtterlie quailed but that he did inculcate into him selfe the words of forgiuenes which he had heard of the Prophet Nathan viz. The Lord hath taken away thy sinnes In this voice of God setling his harte at rest he reuyued and began to call vpon God Therefore although he wrastled with the tentation of casting avvay yet by faith he strengthned him selfe and ouercame both all doubtfulnes and dispaire Which things sith they so be Let euerie one of vs which repent vs of our sinnes returne vnto God with confidence of reconciliacion for Christs sake Neither let vs dispaire by the greatnes of our fall but let vs holde that the mightie power of the Sonne of God is to be preferred before the sinnes of all men neyther to our other offences let vs also adde blasphemie which accuseth God of Lyinge and denyeth forgeuenes of sinnes let these suffice to be brieflie spoken of the Argument of this third psalme which setteth downe necessarie consolation that God will not haue vs dispaire although wee haue horriblie fallen and offended Because when Dauid was an adulterer and a murtherer and repented him fled vnto God he not onelie receiued him into fauoure and grace but also restored him afterwardes vnto his kingdome as in the rightfull recouerie of that which before he had lost Verse 1. LOrd how are they increased which trouble me many rise vp against me HE beginneth this Psalme from a sorowful complaint wherin he bewaileth the greate force of his troubles and the concourse of his calamities For who is able to expresse in words with how great floodes and stormes of sorows Dauid was tossed by reason of his adulterie First was his daughter deflowred after that folowed the slaughter of his sonne afterward sedition being moued by his sonne their wiues was defiled the Citzens were slaine and the father put to flight and it was a lesse thing for Dauid to be thus spoiled of his kingdome then to be bereaued of the great glorie of the power and fauour of God Amongst so great miseries and sorowes hee truely felt Inward feares outward fyghtinges Yt is some help when sinne meeteth not with mischiefes That is truely said for sorow increaseth when we acknowledge that we procure our selues calamitie through our owne transgression and when for grieuous sinnes we feele the wrath of God Verse 2. Many say vnto my Soule there is no saluation for him in God THis voyce signifieth no light griefe But of one wrastling with temptation of casting away I lament not
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
the voyce of my weping Verse 9. The Lorde hath heard my complainte the Lord hath receyued my prayer Verse 10. Let them be ashamed and mightely confounded all mine Enimies Let them be sore ashamed and confounded quickly NOw recoueringe him selfe from out of a vehement and grieuous plonge whereas no sorow may be compared he begins to render thankes to God for that he hath heard his prayer For these wordes testifie that these former sorowes and sythes proceede from a minde praying vnto God and in time of prayer resistinge the deuill which went about to distroy Dauid as he had destroyed Saule But when as faith like a sheeld is apposed against the weapons of the deuill they are repulsed because faith taketh hold vpon Gods promises and verily beleueth that we are cared for are heard and preserued of God and affirmeth that we are gouerned by the hand of the Sonne of God present with vs like as by the hand of God Moyses was led through the standing waters as saith Esayas cap. 63. And as the former verses discribe mortification So the last verses largely expresse Viuification that is Consolation which is wrought by faith For in euery sound conuertion of man God mortifyeth and reuyueth he leadeth downe vnto hell and bringeth back from thence as the example of Ionas declareth For although Ionas was swalowed in the deuouring belly of the whale he came yet to that consideration as that he was forsaken of God and cast out of his fauour notwithstanding he was within three dayes by a wonderfull meanes delyuered and safe recouered from perishing This is the scholehouse of Gods power and the wrastling place wherein the holyones are exercised tasting both death and lyfe hell and heauenly paradise But these so greate matters are not learned with a vaine knowledge or insight but with true and feruent conflictes of the conscience struglinge with the wrath of God with the lawe sinne death the deuill and hell But as the Apostle saith Thankes be vnto God which geueth vs victory against our enimies through Iesus Christ our Lord. For although bitter cogitations come into the mindes of men wherewith the deuill turneth out and plucketh away many from God yet as the Prophet saith He that is in vs is stronger then he that raigneth in the worlde with force and fraude So that we may well say with S. Iohn 1. c. This is the victorie that ouercometh the worlde euen our faith And so verily with the Apostle S. Paule Rom. 8. If God be with vs who shall be against vs The seauenth Psalme Domine Deus meus c. THE TITLE The ignorance of Dauid which he songe vnto the Lorde because of the wordes spoken against him by that Aethiopian the sonne of Ieminus HE calleth it Ignorance which the Graecians call Apologian or defence of innocencie and truth This Psalme is a learned and graue defence opposed against the slaunders of Semeus For it is farre vnlike that Dauid would staine himselfe with such wicked mischiefes as are laide against him by Semeus which he neuer once conceyued in his minde But with what wordes Semeus the Sonne of Ieminus went about to blemish or deface Dauid being in exile the historie teacheth in the 16. cap. of the second booke of Kinges So spake Semeus when he reproched the kinge Come forth Come forth thou blood sucker and childe of Beliall The Lord hath reuenged vpon thee all the blood of the house of Saule because thou hast inuaded the kingdome c. Therefore it was a two foulde slaunder which Semeus spake The one that Dauid was the causer of the destruction of Saules familie The other that he possessed by tyrannical and seditious meanes the kingdome taken from Saule But both these were notorius false and neede not longe refutation For Dauid had suffered manie and greate iniuries done by Saule who gaue his wife vnto an other man and violently droue both him and his father and mother out of his contrie and for his sake slewe the Priestes and with a greate hoste pursued him to take awaye his life from him But although Dauid wanted none occasions to destroye Saule and might iust lie haue dispatched both the ensnarer and his enimie yet he spared him least he should amongest the people of God be author of the example to put kinges to death which thinge others afterwardes through ambition would haue imitated And as touchinge the other sclaunder it was manifestly knowne amongest all men that Dauid possessed not his kingdom by sinister menes or sleights but that he was called by God beyond all hope of mans counsell and deuises vnto the kingdome of Gods people But so great is the impudencie of the deuil and of all sclaunderouse persons that they doubt not to call Light darknes and darknes light Wherefore there is no remedie against the stinging of a Sycophant but that God himselfe with horrible plagues doth stopp and shâ—â—te vp the mouthes of sclaunderers And to the end that God would administer this remedie vnto the most vyle diseases we must not onelie vse an Apology which conteyneth a testimonie of our innocencie but much more must we be earnest in prayer wherein we may craue that God for his glory sake and doctrine would vtterly vanquish and distroy such Sycophantes THE ARGVMENT ALthough the title declare the argument yet before we interpret the psalm we must speak of the apt applying thereof we must confute certaine obiections The enimies of the Gospell at this day accuse vs most cruellie and lay in our dish the most detestable crimes of all others as of mouing seditions in the Church and heresies and call vs both scismatikes and heretikes neither may it be expressed with wordes how much the honest person is vexed with these railinges who will not be seene as the plague and distruction of mankind Yet it were more easie for many to suffer most bitter tormentes of bodie and to be bereaued of life then to heare these sclaunderous speeches But least that these rumors should breake our hartes or dismay vs from profession of the truthe we must hould still true and not sophisticall causes because it is needfull that wee differ in our doinges from the defenders of vniust crueltie and erroures Let vs also against these sclaunders recyte this psalme which containeth a two foulde answere there vnto Namlie vtter denyall and prayer for deliuerance But here the ruder sorte dispute or reason touchinge patient suffering and alledge the saying of Christ If any man smite thee vpon the right cheeke turne thou also the left vnto him This saie they doth not Dauid obserue because he speketh not in silence but reasoneth the matter with Semeus the sclaunderer This cauillation will I refute because of the ruder sorte both vertues is prescribed confession and patience For as it is nede full to defend a truecause speciallie of doctrine by a cleare confession so therewith ought we to be prepared in minde to
THe euentes of thinges which are read in Histories be witnesses of this Psalme The persecution of the Church by the Babylonians stinted when Babylon was taken of Cyrus and Balthasar was slayne as Xenophon wryteth in his 7. booke of the education of Cyrus Yea the Citie and whole Empire of Babilon as Plinie in his 6. booke and 26. Chap. witnesseth beinge the head of all the Caldean Nations became a desolate place or wildernes when that in deede it had before conteyned in length threescore thousande paces within the walles which were in heyght two hundreth feete and in breadth fiftie feete But what so as touching the Monarchie of Babylon I haue here sayde the same let vs suppose may also bee implyed concerninge other kingdomes Verse 7. And the Lord shall raigne for euer preparing his seate for iudgement Verse 8. And hee shall iudge the vvorlde in righteousnes And shall geue sentence vpon all Nations vvith equitie IN the Psalmes there is an vsuall conference of mans infirmitie and of the power of God Wherefore as in the Verse before going he sayde that the change of humane state is more redy then of the most swiftest flying flee Now he adioyneth the contrarie parte as an Antithesis The Lorde saith he together with his worde and Church cannot by any force be wakened nor mooued out of place More safer is it therefore and far better it is to trust in God onely then to put confidence in a thousand Princes amongst mortall men whose mind or pleasure or fortune or life may be changed And what so are here spoken touching the iudgementes of God the same may be reserâ—ed first in déede vnto the ministerie of the worde wherein the holy Ghost rebuketh the world of sinne of righteousnes and of iudgement After wardes they may be applyed vnto the final iudgemente wherein the secretes of all mens heartes shall be brought foorth to light and the damned sinners shall bee throwen into eternall tormentes Of this iudgement are testimonies naturall knowledges which witnesse that there is a God and what maner of God and that he will iudge the worlde For in vayne had God made a difference betwéene honest and filthy cogitations in meÌ„s mindes were it not but that afterwardes sollowed a punishment of the same difference confused Moreouer impossible it is seeing there is a God that there should be no prouidence and no difference betweene the wicked and the godly The wicked florish here the good are oppressed Ergo Needefull it is that there doe another life remayne wherein the difference shall be For in so much as God declared that he had care ouer Abel Ionathas Esaias and Ieremias before their death if he afterwards did neglect them that should not in déede stande with prouidence and righteousnesse It is manyfest therefore that they which deny there remayneth any other iudgement after death doe derogate from God both prouidence and righteousnes touching a great parte of mankinde yea euen of them which here excell in righteousnes For if God both now neglecte his seruantes and afterwards no immortalitie remayn surely I scarcely vnderstande how eyther prouidence or righteousnes might be attributed vnto God But these thinges are in another place more largely declared at full Verse 9 And the Lorde shall deliuer the oppressed Yea in time conuenient will hee deliuer and in Tribulation Verse 10. And let all that knowe thy name put their trust in thee Because thou forsakest not them that seek thee Oh Lorde THis most sweete promise and consolation let vs oftentimes consider vpon and let vs know that it is not geuen vs in vayne God assirmeth that he wil neuer forsake his Church which truely acknowledgeth inuocateth and worshippeth him He also sheweth what maner of Congregation the true Church is Namelye a poore and feeble congregation and which trusteth in the name of the Lorde as Sophâ—nias in his 3. Chap. saith Neyther in deede doth this Psalme vainly interpose the clause of helpe and deliuerance vnto this promise viz. in times conuenyent but with great prouidence speaketh to this purpose It lyeth not in vs to prescribe God a meane and time but these are altogether to be commended vnto his Prouidence because God after another maner and at other time delyuereth then eyther we in this our imperfection doe thinke or wish for Of this rule there is extant a notable example in the historie of Iudith Cap. 8. When Iudith had knowledge that the Priest had appointed God the space of fiue dayes She chyding the Priest saide Who be you that thus tempte God This speech prouoketh more the wrath of God you haue set God a time to helpe vs being ignorant both of meanes and time to helpe our selues therefore let vs haue God before our eyes and of him craue acceptable euent in silence and hope And that I may let passe other examples which declare that God is both present with his Church and doth vnfayuedly heare the sighinges and prayers of the godlye ones Yea certainly euen in our tune God preserued in safetie the noble Prince Iohn Fridericke Dutie of Sarony both in his warres and in his captiuitie and also afterwardes restored him to liue prosperouslye with his wife and children Verse 10. Sing vnto the Lord which dwelleth in Sion Shew foorth his louing kindnesses vnto the Nations HE clearely affirmeth that there is the Churche and House of God and there doth God dwel where the promise of grace and life euerlasting is preached which God hath reuealed peculyarlye For the Ethnickes doe know the Law after a sorte but for this are they not the children of God But that congregation is the Church of God wherein soundeth the voyce of the Gospell as I haue often sayde els where But after we haue learned which is the true Church let vs know the commandement of God is with minde will prayer and confession we adioyne our selues vnto that Congregation wheresoeuer it be Which when we doe we are then the children of God sociates of the true Church and callers vpon God in confidence of his Sonne our Mediator we are vnfaynedly heard gouerned and preserued of God With this doctrine touching the Church we being confirmed doe seeke refuge in the same Tabernacle of God as the Psalme witnesseth in another place and as it were haue hid vs by the Aulâ—ar Let vs knowe also there is diuers calamities set before our eyes but in these let vs craue and looke for helpe from God For that the Church is burthened with great calamities by the verse following it may be vnderstoode where it is sayde that god wil haus an account made him touching the blood of the godly ones Verse 12. Because he vvill haue an account of theire bloud Hee hath remembred it and forgetteth not the cryinge of the poore HYtherto hath he recyted doctrine of the iudgemente of God and concerning his church and what maner a one it is Now makes he mention of the persecution of the holy
Although Christe knoweth the euent of this matter yet he knoweth hys infirmitye and the greater his wisdome is so much the more vnderstandeth he what a thing the wrath of God is and knoweth how the same may not be borne without the helpe of God Therefore craueth he both helpe and delyuerance of his Father Verse 2 All my delight is among thy Saintes with them that excell in vertue vpon Earth HEre followeth the finall cause why hee requyred helpe and delyuerance This agony of minde sayth he is therfore by thee ordayned that this my obedyence might satifise thy righteousnes that thy most heauy wrath myght be pacyfied sinne might bee extinguyshed also a great part of mankinde restored vnto righteousnes and glory euerlasting and that God might haue an eternall Church or Congregation of whom he might be acknowledged and worshipped For let vs alwayes remember these wordes that we rightly beleeue that the Sonne of God was also made a sacrifice for vs and made intercession for vs and also applyed his sacrifice for our saluation in these wordes Among thy Saintes is all my delight c. That is these thinges suffer I for the holy ones sake and them doe I loue vnfaynedlye But let vs here vnderstande and know touching thys application that it must be taken of vs by fayth Christ applyeth hys Sacrifice vnto all persons but namely hée sayth Vnto the Saintes That is as Iohn interpreteth the same to all true beleeuers For so will he haue his sacryfice to profit thee if thou by fayth beleeuest the fruyte of thys Sacrifice pertayne vnto thee if thou beleeuest by reason of the same sacryfice the wrath of God is surely pacyfyed for thee and that thou art certaynly receyued into grace or fauor art hearde in thy Prayer and saued by his meanes Therfore sayth S. Paule Rom. 3. We are iustified freely through his grace by redemption which is in Christ Iesus whom God hath appointed our Mediatour by faith in his bloud So is he saith he thy Propitiator when thou beleeuest that because of his death God is pacyfyed with thée This doctrine of Applycation let vs alwayes and with speciall care remember and let vs consider both poyntes namely where Christ hath applyed for his Sacrifice and how all men ought to apply the vtility or fruyte of the Sacrifice vnto themselues Verse 3 But they that runne after another God shall haue great trouble Verse 4 I will not offer vp their sacrifices of bloud neither will I take the name of them in my lippes AFter that he hath spoken of the Application and of the true Church he addeth an Antithesis of the difference of the true Church and of other Sectes which heape vp Gods wrath by despising this so great a benefite namely the Sacrifice of the Sonne of God Christ loueth his Church onely which embraceth the Gospel he loueth not other sectes machometistes and heretickes Likewise againe the Church acknowledgeth Christ her onely Mediator and embraceth his doctrine onely neyther hath she defiled her selfe with the opinions or ceremonies of other sectes As therefore he saide a litle before In the holie ones which are vpon earth and with them that excel invertue is al my delighte c. That is the congregation which heareth me For their sakes in this my passion doe I bestow all these my labours All my functions are to this end ordeined that I may helpe them For this congregation am I careful for this do I labor and make intercession the same doe I gouerne defende and preserue So now addeth he That hee condemneth the sacrifices and Prayers of them which will not heare him I vvill not sayth he offer vp their sacrifices neither will I take their name in my lippes That is I will not make mention of them I will not make intercession for them vnto the Father These sayinges and such like discerninge the true Church from other Nations and true Prayer from hipocrisie Let euery one of vs diligently meditate in our mindes For they both in godly maner instructe oure mindes of thinges necessarie and they illuminate in vs faith and inuocation For the first part of this psalme agreeth with the Prayer of Christ which in the 17. of S. Iohns Gospell is recited I pray for them I pray not for the world but for those whome thou hast giuen me because they are thine Finally the Interpretation of them nothing offendeth me which accommodate or applye the Antithesis vnto the abrogation of Leuiticall Ceremony and the reiection of the people of Israel not acknowledging the time of their visitation Verse 5. The Lorde is the portion of mine Heritage and of my cuppe It is thou which supportest mine inherytance Verse 6 My lotte hath fallen vnto me in a pleasant place For in deede I haue an excellent heritage HE returneth vnto the descriptiō of the true church which he calleth his Heritage For what can be thought more sweete a thing then that the church gathered from amongeste mankinde is called an excellente and singular Heritage of the Sonne of God For although the Sonne be made heyre of all thinges vniuersally as the Epistle of S Paule Chap. 1. witnesseth yet hath hee redeemed no parte of his Herytage with his bloud but the Church amongest mankind Therefore let vs not doubt but that the loue of Christ towardes vs is true and feruent like as S. Paule in the 5. Ephes witnesseth thus Christ loued his Church and gaue himselfe for her that he might sanctifie her c. Also that particle is to be obserued where he saith that the Church shalbe supported by the eternall father amongst so great ruins of kingdomes and so gréeuous confusions of opinions religions and maners of men Let vs also set before vs this consolation in this our age wherein so many mightie Kinges do threaten that they will vtterly destroye the true ministerie of the Gospell and the true church Verse 7 I will magnify the Lord which hath prouided for me yea moreouer in the night season shall my raynes teach me THis verse which is the beginning of thanks giuing doth the epistle of S. Paule to the Hebrewes cap. 5. very well interprete in this maner who in the dayes of his humanitie offering vp his prayers and supplications with a mightie clamoure and with teares vnto him which hath power to saue from death was by reason of the true obedience and humilitie of his minde heard of his father And surely seing he was the Sonne of God yet by those tribulations whiche suffered did he learne obedience and was made perfect c. This clearely affirmeth that Christ powred forth his prayers with a feruent soule and was heard of his father by reason of his obedience receyued great fruite of his miseries euen the same obeydience wherewith God reioyceth more and is more delighted then with sacrifice For like as when we are tempted we praye and render thanks for delyuerance according to that Call vpon me in
prayer The Lord fulfill all thy petitions to teach that God helping vs we shall haue both a ioyfull beginning and also a prosperous ending Verse 6 Now know I that the Lord hath preserued his anoynted The Lord heare him from his holy heauen his right handsaueth mightelie HE addeth vnto the prayer a thanks geuing which springeth of the good purpose of faith beleuinge that God hath care ouer vs and that we are helped by God But here the doctrine of Papistes concerninge doubting must we mightely reprehend which with a malignant vizour striueth against faith and plungeth men eyther into a contempt of God or els into desperation For who would not of right maruell that Papistes beleuing that God affirmeth any thing touching effects by past and to come should themselues doubte of his benefites which in this present lyfe he geueth vnto men I beleue ther is no man in the popish congregation lyuing which would doubt that all things are made of nothing and of the raysing of the deade to lyfe which shall folow after this lyfe What then should let them that they lesse embrace by the same beleefe the article of remission of sinnes and therein be setled in conscience séeinge the same God is the Author of all the articles of the faith and requyreth no lesse glory of trueth to be geuen him touching remission of sinnes which for his sonnes sake is graunted then he requireth touching other matters proponed to be beleued It is manifest plaine therefore that papistes lyue in great erroure and in the ignorance of chéefest matters But we will stand against this distrust doubting and with most firme beleefe perswade our selues that we are fréely receyued and heard of God for his sonnes sake the Mediator if so be that we repent vs of our sinne and by faith flée vnto the throne of grace But these things are in an other place with mo wordes expounded Verse 7 Some in Charyotes and others in horses do trust but we will thinke vpon the name of the Lord our God Verse 8 They are cast downe and fallen to the earth but we are risen and are exalted NOw followeth the third part of the Psalme which is a most graue reprehension of confidence in mās helpe or defence as if he saide What are chariotes and horses if they be compared vnto Gods power Nothing surely But as the vile dongue compared vnto y e bright sunne and as one drop of water compared vnto the main Sea Who so is wise therefore had rather trust in the Lord then trust that he can by mans power ouercome For If God be on our side who can be against vs Examples doe notably verify this saying In 2. Paralipp 13. King Abia before he went to battell against Ieroboam sayde In our hoast is God present as our Captaine and his priestes which sound out their trumpets and crie out against you And behold when they cryed God fearfullye amased Jeroboam and all Israel which stoode in armes against Abia and Iuda and the children of Israel fiedde vnto Juda and God gaue them into their handes Abia then smote them so did his people with a great stroke and there dyed wounded among the Israelites fiue hundred thousand of strong men And the Children of Israel at that time were discouraged and the children of Juda were most mightely comforted because they did put their trust in the Lord the God of their Fathers Also in y e 2. Paralipom 14. King Asa being readye to fight with mightie armies of Ethiopians called vpon the Lord saying O Lord there is with thee no difference whether thou helpest in few or in many Helpe vs O Lord our god For we trusting in thee and in thy name doe goe against this multitude O Lord thou art our God let not man preuaile against thee Therefore the Lord brought a feare vpon the Ethiopians in the presence of Asa and of Juda and they fled away that there was not one left aliue because when the Lord smote them and his hoast fought against them they were altogether confounded Again in 2. Paral. 16. The Prophet Hananias reprehending the vngodly confidence which king Asa reposed in the king of Siria saide Because thou hast trusted in the king of Siria and not in the Lord thy God therefore hath the hoast of the king of Siria escaped out of thy handes Were not the Ethiopians and Libians farre moe in number with their chariotes and horsemen and excéeding multitude whom when thou beléeuedst in the Lord he deliuered into thy handes For the eyes of the Lord behold all the whole earth and geue strength vnto them which with a true heart beleue in him Therfore thou hast done foolishly and euen for this cause only at this present doe these warres arise against thee In the 2. Paral. 32. Ezechias the king made this Oration vnto the people when as Sennacherib was besieging of Hierusalem Stande to it manfullie and bee of good courage feare not nor be not dismaide at the king of the Assyrians nor all his multitude of men which is with him for with vs are many moe then with him For with hym is tyere an arme of flesh but with vs is the Lord our God and he fighteth for vs c. These examples and others which are innumerable doe greatly set foorth the Antithesis of confidence in God and of trusting in the help of man Verse 9 O Lord saue the Queene and hear vs when soeuer we shall call vpon thee PRayer is not so oftentimes repeated in vaine because the deuil holdeth continuall warre with the Church and bendeth and practiseth all the indeuoure of his kingdome to the destruction of the Church Wherefore we must continually fight against this enemy with prayer which confoundeth and enfeebleth his power Amen The xxj Psalme Domine in virtute tua c. THE ARGVMENT IAm not ignorant that certaine Diuines of excellent wittes and exquisite learning haue interpreted this psalme as concerning the politike magistrate and applie it vnto that purpose that it may be a thankesgeuing for victorie against the enemies which the former psalme required of God But although I take not so much vpō me as to find fault with their purpose yet I am moued with the weightines of the words to be perswaded that this psalme must be vnderstood concerning Christ the eternall King and Prieste and of the tragicall punishments due to the Iewish people For first is an often mention made of the eternitie which agreeth more vnto the kingdome of Christ then vnto transitorie states of regiment Secondlie the phrase of blessing so often times repeated without doubt pointeth the finger vnto the promis which was delyuered to Abraham In thy seede shall al nations be blessed Last of al there is such an extreame rigour in threatning of punishmentes that I suppose the same can not be cōstrued concerning other nation then of the people of the Iewes This ground of our purpose thus framed let vs
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
in true feare and faith vndoubtedlie we must confesse that the Messias is by nature God and begotten of the substaunce of the father But the humane nature is signified in these words I haue established my king ouer Sion That is I will haue Christ to be the head of the Church Herevpon in the Epistle to the Hebr the 2. Chap. he doth learnedlie dispute that Christ is not onelie God but also man Hee which 〈…〉 and they which are sanctified are all of one For the which cause he is not ashamed to call them brethren saying I will declare thy name vnto my brethren And againe I and my children which God hath giuen me Because therefore children are partakers of fieshe and bloud he also himselfe is made partaker of the same that in al things he might be like vnto his brethren Lastlie not onelie the offices of this person are described in the names of King Priest and Pastor but also the doctrine of faith is recited which transferreth and applieth vnto vs the benefites of this Lord. He is wiselie called King by the voice of theternall father I haue appointed my king c. The office of his priesthood is signified when he saith I will preache of the Commaundement For to teache is a parte of the priest What that he is also called a shepheard Thou shalt feede them with an yronrodde Finallie of faith applying vnto vs the benefits of the Messias this psalm crieth out Blessed are all they that trust in him There are therefore in this psalme excellent testimonies of the Essence wil of God of the person and benefits of the Messias and of faith wherby the good things of the newe testament muste be receiued And yet neither nakedlie nor without figures are these set foorth but there are intertexed rebukings of the enemies despisers of Christ threatnings of punishments whereby God punisheth the contempt of his sonne and exhortations to thende al men may serue obey the sonne This is the summe of the psalme agreeing with the saying of Christ whiche I haue recited in the beginning Verse 1 Why did the Gentiles rage and the people imagine vaine thinges Verse 2 Kinges of the earth stoode vp and Princes came together against the Lord and against his Christ ALwayes when we interprete lot vs hold this rule that the Scripture of the new Testament is a speciall light of the Prophets Neither in the exposition of Moyses of the Prophetes and the Psalmes ought wee anye thinge to decline from that purpose or meaning which euen the same sonne of God or the Apostles doe shew vs because the same spirite spake by the Prophets and Apostles and it is the Sonne which expoundeth vnto vs. For as the Lawmaker is the best Interpreter of his owne Law So the Sonne of God which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worde can most rightlie expounâ—e his oracles or speeches Then following this rule see if it please you with what reason the Apostles Act. Cap. 4. doe interpret this Psalme For so wryteth Saint Luke in the same place O Lord thou God which hast made heauen and earth the sea and al things which are in them which through the holie Ghost by the mouth of our father Dauid thy seruant hast saide Why did the Gentiles rage c. For in deede they gathered themselues together in this Citie againste thy holie childe Iesus whom thou hast annointed Herode and Pontius Pilate with the Gentiles and people of Israel to doe whatsoeuer thine hand and counsell had determined to be done c. It appeareth plainly that the beginning of this Psalme is properly and principallie to be referred vnto the history of the passion of Christ For in déede the Jewes and Gentiles defyled themselues by ioyning together in the murthering of Christ and in their cruell counsels Neyther is there any one of vs which as Esay in Cap. 53. at large declareth hath not added somewhat vnto the passion of Christ But although this is the proper and naturall meaning of this Exordium yet notwithstanding it is not absurdlie applyed vnto the dangers of the Church in all ages Because Christ and his Church by a certaine affinitie and likenes of suffering are ioyned together according to that saying Rom. 8. Whom he hath chosen them will he haue to be like vnto the image of his Sonne Therfore as in a sodaine casualtie of fire or in a Citie surprysed there is great feare so kinges and their counsellers when the voice or the doctrine of the Gospel is heard doe tremble for feare and doe mortally hate the same as the firebrande of sedition in a common welth and as the lousnes of discipline The slaunders of Celsus Iulianus and others are well knowen which haue written that the Gospell doth take away Magistrates Discipline Lawes Finallie all the sinewes of ciuill societie and that it doth graunt infinite libertie vnto all mischiefes But why doe I repeate the slaunders of olde time when as our age yealdeth examples too many which declareth how great the â—â—â—â—ltie of hatred of many and mightie kinges and 〈…〉 ainst the reformed dectrine of the gospell by th 〈…〉 e of the reuerent Father D. Martyn Luther Neither in déede would politike persons be so extreme cruell and furious against the Lorde and against his Christ but that they are set on fire of obstinat hipocrits which with tooth nayle holde fast their errors least their opinion should go to wrack or leaste it should any thing impaire their aduantag To thend therfore that we being discouraged with fear of their hatreds and of dangers should not cast away from vs the profession of the true doctrine this Psalme doth comforte vs affirming that al the indeuour of the enemies so farre as toucheth the effect of the matter shall be in vaine and to be scorned For although Dioclesian and his fellowes doe cruellie rage and seeme to deuoure the vniuersall Church yet notwithstanding in midst of their race their crueltie is restrayned and the Church is deliuered Verse 3. Let vs burst in sunder their bondes and cast away their cordes from vs. IN this verse the holy Ghost explaneth before our eyes the effecte of all the Counsels or purposes which the enemies of the Gospell put in practise For as Archers do ayme their arrowes vnto a certaine marke so the enemies of the Gospell bende and bestow all their indeuour vnto the subuersion of the true doctrine and of the true Church of God But thinke with your selues I pray you how great a madnes it is to call the most swéete sentences of the Gospel such as these are Come vnto me all ye that labour and are laden and I wil refresh you Again So God loued the world that he sent c. Bondes and cordes But as they that are grieued with some disease in their eyes see not in deede those things which are before their feete so the enemies 〈…〉 spell being vexed with scorching flames of f