medicine to be layd vnto the most grieuous diseases namely the instauration or restoring of the Ministery which shall accuse and condemne lewde opinions and shall shew the safe Hauen and refuge vnto perplexed consciences But what doth this maner of phrase signifie Insufflabit ei I doubt not but by the worde breathing or blowing may beâ—signifyed the efficacie of the Ministerie For as the winds haue greate force in blowing vp trees by the rootes So the Ministerie mightely destroyeth the workes of the deuill and of Antichrist and pluckes them vp by the rootes out of the mindes of the godly ones And ceries me thinkes Paule in 2. Thest 2. hath respect vnto this place when he saith And then shall Antichrist be reuealed whom the Lord Iesus shal slea with the breath of his mouth c. As if he sayde The renuing of the Gospell in the latter age shall not be a sound heard in vayne but it shal be so effectuall that it shal destroy idolatries and the abhominations of Antechrist in many mens heartes and gather an euerlasting Heritage vnto the sonne of God But because I haue eftsoones elswhere spoken to thys effecte I am now more briefe here and doe procéede vnto the verse following Verse 6. The wordes of God are pure like the siluer tryed in the earthen Vessell and purified seuen times THis verse may be vnderstode after a twofolde manner First in deede in the respecte of God and afterwardes in respecte of our selues For it is manifest plaine that amongest all the Godly ones Gods promyses and threatninges are ratifyed and most assured Moreoner the thing if selfe sheweth that the light of faith encreaseth in the exercises of repentance in feares in persecution and in Consolations Neither is it an obscure comparison taken of the nature of siluer For as when leade by the Fire melting vanisheth quite away and the siluer remayneth and the more often it is melted so much more pure it is so in temptation or tryal mans traditions fall away neyther can they comforte the minde at all But faith which climeth vnto the worde of God is the vanquisher of all feares and doubtes and as the Pummise stone being cut with harde Hatchettes doth from the Iron take his bitternes and value Verse 7. Thou shalt preserue them O Lord and shalt keepe vs safe from this Generation for euer HEre is a moste sweete promise which witnesseth that the Church of God shall remaine not onely amongst the ruines of kingdomes but euen if the world should vtterly come to an ende Let vs therefore comforte our selues with this consolation and in this hope let vs maintaine and propagate the scriptures and doctrine geuen vs from God Verse 8. The vngodlie walke euerie where when euen so vile they are exalted amongest the sonnes of men THis last verse amplyfieth the promise with an Antithesis or contrarietie For where God preserueth not the Ministerie nor eftsoones refourmeth the Doctrine there doe infinite errors créepe in by stealth As when the Ethnickes had lost the doctrine touching true worshipping of God they afterwardes deuised monstruous opinions without end The same thinge happeneth vnto Heretickes Mahometistes and Papistes which goe about to take away mens sinnes by Masses require help of dead persons c. So in all the whole race of mankind there would vninersall darke mistes appeare were it not but God now and then dryueth away some part of them by preseruing and restoring the ministery of the Gospell whereby God is effectuall worker and calleth and sanctifyeth men vnto eternall saluation The xiij Psalme Vsquequo Domine in aeternum THE ARGVMENT THere is in the Churche a twofolde kinde of temptation or triall as Paule saith Within feares without strife The externall temptations oppugne mens bodies and worldlie habilities As when the godlie ones are berefte of the benefites which pertaine vnto this life are cast into prison are driuen into exilement and suffer punishement These temptations or rather exercises of faith though they be not slender yet when wee feele an inwarde ioie in our heart by reason of the presence and fauour of God we are then the lesse vexed with those externe sorrovves For the ioifulnes of the heart ouer commeth that fearefulnes In that it persvvadeth vs that it is acceptable vnto God and beholdeth eternall life and doubteth not but that she shall passe vnto the presence of God and to the felowshippe of Christ and all the holie ones Herehence crieth Paule I desire to be dissolued and to bee with Christ 1. Phil. 1. And Steuen reioyced when hee saw Iesus standing at the right hand of God Act. 8. But there are either temptations or trials inwarde and spirituall wherin is perceiued the wrath of God against sinne and our heartes conceaue most heauie cogitations as if vve vvere forsaken of God and cast avvaie from him Vnto the bitternes of this sorow no punishment nor yet anie vexations be they neuer so horrible may be compared For how much the force or strength of mind is greater then of bodie so much more grieuous are felt the passions of the minde then of the bodie As therefore the eleuenth psalme describeth the outward persecutions of the Church to witte banishmentes and punishmentes So in this psalme doth Dauid expres horrible feares of the minde wrastling with triall of abiection For although we are then wonte to be stedfast strong what time the Spirit triumpheth ouer the Flesh Yet notwithstanding when incredulitie assaulteth oure heartes we straightway waxe fainte and scarcelie do we reteine one sparke of Faith which Paule calleth An vnspeakeable sythinge of the holie Ghost Neither in deede are feares onelie or amazednes of minde here described but also consolations of the minde which vvrastleth at full by reason of the waues and stormes of temptations and solemniseth the victorie of faith against desperation And therefore are these things put in writinge that by the example of the vniuersall Church vve might be comforted so ofte as oure minde is drenched or vvhelmed into like temptations For like as Dauid Iob Ezechias and other holie ones by meanes of their great plunges of calamities savve and enioyed the Porte of quietnes and tranquilitie So no doubte euen vve shal by gods helpe be conquerours ouer Sathan Death and Hell as Saint Paule saith Thankes be to God which hath geeuen vs victorye through our Lord Iesus Christ 1. Cor. 15. Verse 1. HOw long O Lord wilt thou forget me for euer How long wilt thou hide thy face from me Verse 2. How longe shall I looke for help in my soule How long shall mine enemie reioyce ouer me THe Complainte so oftentimes repeated sheweth the bitternesse of his sorrow and the difficultie of his conflicte And as the order of man is in thréefold maner The first towardes God the second towards himselfe and the third towardes others eyther frendes or enemies so he descrybeth thrée most fierte conflictes In the first of which thrée he sorroweth that he is
〈…〉 nde and bodie doe not any thing con 〈…〉 stande how great good thinges are expressed 〈…〉 pell namely true inuocation vpon Bod firme consolation to their mindes and a rule of life which thinges are not to be reputed amongst bondes or fetters but amongst the chiefe blessinges and benefites of God Wherefore it is doubtfull whether this madnes of the enemies of the Gospell be more worthy of hatred or bewayling Verse 4. He that dwelleth in the heauens shall laugh at them and the Lord shall make them as moâ—king stocks DOubtfull it is not but the mindes of the godly in such rage of the enemies doe sorowfully séeke where the Church shal be and where the light of the doctrine and puritie and voyce of the ministerie shall remaine Wherefore we shall remember this most sweet consolation let vs knowe that God laugheth to scorne y e practâ—ses of the enimies which thus farre tend that the church and light of the true doctrine might be extinguisht and that the ministerie of the Gospell shall still continew yea though the worlde should be chrushed together For seinge The gates of hell shall not be able to ouerthrow the Rocke whereupon the Churche leaneth as vpon his foundacion they shall neuer bringe to passe that which hye priests and kings wickedly indeuour whose chaunge is more easie then of the flye that most swiftly flyeth And whome the holie Ghost in other psalms compare vnto chaffe drosse smoake yong thornes and haye on the house toppes then which things there is nothing more fraile and momentany It liketh mee to recyte in this place the verses of Hesiodus which teach that he plaies a foolish part who striueth against a more mightier person then him selfe when as he can neyther bee the better and yet addeth vnto his owne miserie derision and mockerie Imprudens vero quicunque velit cum poteutioribus contendere victoriaque priuatur atque pudorem doloris patitur Verse 5. Then shall he speake vnto them in his wrath and in his furie he shall destroy them A Horrible threatning denouncing punishment to these enemies of the Gospell which are vncurable God will not for euer deride the most foolish practyses of frogges and mise which assaile the Church But shortlie after like a Storke or Curlewe hee shall deuoure these little frogges and mise turning vpside down their common welthes and kingdomes But the efficacie of the wordes in this threatning must be diligently waied of vs. He shall speake vnto them in his wrath Compare here the wrath of man be he neuer so mightie with the wrath of God For mans wrath we may escape eyther by fléeing away or by séeking refuge or by death it selfe But Gods most iust and most seuere wrath no man can escape First because God is euery where as it is said in the 139. Psalme ver 7. Whether shall I goe from thy Spirite or whether shall I flee from thy presence If I clime vp to the heauen thou art there If I make my cowche in hell loe thâ—â— art there also If I take vnto mee the morning winges and shall dwell in the farthest partes of the sea yea there also shall thy handes guide me and thy right hand shal holde mee fast Moreouer sith God is light there can no darknes take vs away from his eyes according to the saying in the same psalme verse II. And I said perhapes the darknes shall couer me and the night was as the day light about me Because darknes are no darknes to thee But the night shineth as the day and darknes is all one with thee as the light Finally because this Lord is the iudge of the quicke and the deade not death in deede it selfe is any remedie for vs against the wrath of God Which things sith they are so it becometh all creatures thorowly to tremble in thinking on the wrath of God and to feare the iudgement of God which is a fire consuming al flesh as it were grasse and all the glory thereof as the litle flower of the field But least that any man do thinke the wrath of God to be vaine and should with gyantlike boldnes scoffe at all threatnings of God as vaine bugges to feare vs with and as fables eyther deuysed by painters or Poetes Let him call to mind the histories of all ages which are plentifull witnesses that the threatnings of God are ratefied and that mans contumacy in most mischeuous and haynous trespasses is always reuenged with most horrible punishments For who knoweth not the hystory of Pharao Senacherib Nero Maximinus Iulianus and others innumerable whiche procured vnto them selues and to their common welthes plage and distruction by theire vngodlye practises in oppressinge the church of God For the worde of God is not a vanishinge voyce but in deede and sâ—quell is confirmed as it is written Hee spake the word and they were made hee commaunded and they were created Although therfore some sitting in the threnes of humane happines do most proudly contemne these thunderclapes of the voyce of God yet a litle after they shall often haue in theire mouth thie verse Discite iustitiam moniti non temnere Diuos Learne yee iustice being admonished and not to dispise the Gods Verse 6. But I haue anoynted my kinge ouer Syon my holy hill THe narration foloweth the exordium wherein first of all the persons are to be considered The eternall Father cryeth of his Sonne I haue annoynted or appoynted my Sonne to be kinge ouer Syon That is of the church gathered of the Jews and Gentils For although the Jews haue this prerogatiue that Christ of the seed of Abraham and of Dauid was borne according to the flesh and in Iudea both taught and wrought miracles Yet notwithstanding by this blessed seede of Abraham and of Dauid not onely the Jewes but also the Gentiles are blessed seing the same is Lord of all and rich towards all that call vpon him But seeing the Sonne is appoynted of the Father to be king and heade of the church and the wil of God is eternal and immoueable according to that in the 46. of Esay My counsaile shall stand and my will shalbe donne c. can we doubt but this king with his kingdome together with all the power thereof shall endure for all eternitie Let vs strengthen our selus with this most sweete consolation and let vs belieue that the church of God shall endure not onely amongest the decayes of kingdomes but also if the world should come to an end And in this confidence let vs defend and propagate the scriptures and doctrine delyuered vs from God Which wheresoeuer it is rightly preached let vs knowe that there is the church of God in déede and let vs expresse true inuocation and other godlie dueties And although mans helpe shalbe wanting yet notwithstanding let vs craue and looke for helpe and defence from God the eternall Father of our lord Jesus Christ which hath constituted the
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
vnto vs the best part which Marie did chuse which may in no age at anie time be taken away from vs. Luc. 11. Verse 15 But I in thy righteousnes shall see thy face when I shall awake I shall be satisfyed with thy presence THe hope of eternal life is a consolation principal which asswageth al other miseries is together coÌ„teyned in al other consolations S. Paule endured great unseries vexations beholding the end which he knew was laid vp in the life euerlasting But in meane time he suffered calamities punishments because he should obey God So we although we are dispised of Epicures made as open prayes vnto the practises of tirants yet in hope of life euerlasting wherein we shal be adorned with a newe light and righteousnes let vs suffer the short fraile calamities of this life For as S. Paule saith A smale time of tribulatioÌ„ bringeth great treasure of glory euerlasting 2. Cor. 4. Amen The xviij Psalme Diligam te Domine c THE ARGVMENT THe argument of this Psalme is most euident partlie by the title partlie by the scoape of the historie for both the title declareth that Dauid rendered God thankes for defence against the violence fraude of his enimies and also the order of the historie sufficientlie sheweth that this Psalme is Dauids swannes songe a litle after called vnto the ende of his life For like as swannes do singe when they dye So Dauid and all the godlie ones before the flitting out of this life do worshippe God with prayer thankesgeuing and confession And that the readinge of this Psalme is more sweeter and shorter let the godlie ones consider with what varietie Dauids enimies behaued theÌ„ selues For first he was more sharplie assaulted in battle by Saule who burned with ambition and sorowed sore to see his seruant Dauid to be aduanced before him and that valiant warriar his sonne Ionathas So that burning with desire of reuenge he not onely laide subtile snares for Dauid but also sheweth priestes which gaue entertainement vnto Dauid all theire retinew also Therefore in purpose and euent did he comprobate the sentence of Polinices the tyrant which Seneca maketh mention of Proregno velim Patriam parentes coniungem flammis dare imperia precio quolibet constaÌ„tbene In inglish thus So I may rule both country parentes wife and all would I burne and destroye To rule oh braue no price too deare can buy Moreouer continuall battels were sought by Dauid with the nations lying neere him as with the Palestines Syrians Edomites Amalechites Ammonites and Moabites as afterwardes in the 60. psalme he writeth the Nations by name which were enemies vnto the people of God Thirdlie he felt the domesticall wound made by his sonne Absolon then which nothing could be thought more bitter as Sophocles saith Nullum atrocius vulnus est quam defectio amici No wound more gréeuous nor more great Then when a frend doth frendshippe breake Finallie hee found by proofe the falsifying of Cebas faith and of others most troblesome Citizens touching whom it is written in the 2. Reg. cap. 20. Therefore who marueileth by right that Dauid coulde amongest so many and so great impedimentes gouerne his kingdome for that fortie yeares But he was as D. Luther vsed to say A kinge after faith in God and the promis of God towardes him That is with the worde of God and with faith he ouercame the deuil and the world For as saith S. Iohn 1. epist 5. cap. This is the victorie that ouercommeth the world euen our faith But although this accoÌ„modation of the psalme no doubt is most true touching the historie of Dauids battels and his deliuerance yet because betweene the head the other members in man there is great difference The interpretation hath no absurditie which applyeth the meaning of this Psalme vnto Christ Therefore was Christ and his church assaulted of the Iewes tirantes heretikes and false brethren and yet are they not vtterlie ouerthrowen but thy Christ and his church shall remaine for all Eternitie as it is written The gates of hell shall not preuaile against the most strong rocke whereupon the foundations of the church is builte Verse 1 I Will loue thee O God my Fortitude Verse 2 The Lord is my defence my Castle and deliuerer My God and my Rocke Verse 3 My Shield yea the throne of my saluation is he and my Exalter THis number of Epithets or names of God is a lightsome Paraphrase of the first precept Exod. 20. I am the Lord thy God c. That is truely receauing thee and caring for thee geuing thee not only benefites in this present life but also righteousnes and life euerlasting for thy Mediator sake Ego sum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tuum I am thy keeper thy defence I bring thee wealth and health when thou art forsaken of all Creatures But no discourse of wordes is like the efficacte of those matters which the doctrine of the first precept conteyneth Therfore I am now bréefer and doe procéede vnto the verses following Verse 4. I will call vpon the Lord who is praised and I shall be safe from mine enemies LIke as the complete harnesse nothing profiteth the Soldyar except he put it vpon him and vse his armoure indeede for the defence of his owne bodie and his weapons to foyle therewith his enemies So the promâ—se of the first precept is not auayleable to the hearer except by faith he embrace the same and apply the same vnto vse in prayer and petition for present and eternall benefites He therefore affirmeâ—h that by faith he will cal vpon God whome he hath hetherto praysed and magnified him with so great copie of most swéete appellaâ—â—ons or Epithetes that he might obtaine defence of his life present and also the benefites of eternall life Let euery one follow this example seing in déede it is set forth to be followed and let them not doubt that they shall receiue both necessarie and wholesome benefites Verse 5 The cordes of death encompassed me And the flouddes of Beliall sore troubled me Verse 6 The cordes of hel encompassed me the snares of death preuented me A Declaration of ingent feares and sorrowes which cannot be descrybed â—â— wordes for when as Saint Paule saith there is within vs. feares without strife concurring It cannot besaide what burning heate the hart of man feeleth and abydeth But because in the thirtenth Psalme I haue somewhat spoken as touchinge these astonishmentes I will not so oftentimes whet the edge of my hatchet Verse 7 In my trouble did I call vpon the Lorde and cryed vnto my God and he heard me out of his holy place and in his sight entred into his eares IN the fiftie Psalme there is a precept geuen vs touching Inuocation or Prayer whereunto is adioyned a most sweete promise of God that he will heare vs. Of the same rule in this place is an example set downe For he sheweth cleerely by what
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
conuersation Accordingly also as that Princely Prophet Dauid swetely played vpon and song to his Harpe this diuine Harmonicum Hemystichion Psal 68. A God making men to be of one mind in an house vers 6. And againe as that wise sonne of Dauid King Salomon hath it in his Canticles of the true vnitie and louing concord betwene Christ the spouse and his church the spouses singing One is my Doue one is my Darlinge Cantica canticorum cap. 6. Thus then and in this church the glory of God and his inestimable benefites sounding towardes men what more dulce delectable Decacorda Cithera what more profound Fidicula then whose firste string is the eternall Woord of God Secondly what better corner stone then Christ Jesus Ephe. 2. Thirdly what better operation then the Holy Ghost Eph. 4. Fourthly what better builders then Patriarkes Prophets Apostles and Euangelists 1. Cor. 12. Fiftly what better building then Faith in the promises of God Matt 16. Sixtly what better churche then Worshippers in Spirite and Trueth 4 Ioh. Seauenthly what profounder pillers then True Religious Princes True Godly Pastors Apoc. 3. Eightly what brighter lights then Sincere godly liuers 1. The. 5 Ninthlye what heauenlier vertue then louinge concorde in the Trueth Ephes 4. Tenthly and lastly what greater ioye then Life and Blessednes euerlasting John 16. But contrary wise as our Sauiour Christ Jesus himselfe found the ignoraunt incredulous iarring and indurate Jewes a figure of Sathans Synagogue misvnderstanding his wordes John 6. Murmuringe against him and his miracles John 7. 9. Malignantly minded to mischiefe cap. 10. 12. Because obseruing the Lawes of Moses vsing supersticious circumcision of the flesh and worshipping abhominable Idols as Esay cap. 6. saith They had their harts hardened their eares stopped and their eyes shut vp So euen these 1. Honouring Moyses and hating the Messias 2. Louing the Law and lâ—athing the Gospell 3. Following the flesh defying the Spirite 4. Addicted to darkenes leauing the light and 5. Fancying figures not affyinge in the trueth 6. Bondage embracinge more then freedome 7. Death more then life and 8. Transitorie pleasures more then ioyes eternall No maruell it was if this godly father S. Augustine findinge the Jewes in his time of like iarringe incredulitie ignoraunce and induracy Laboured to bringe home the loste sheepe vnto Christes folde with the fatherly aduertisement of this so Grande Doricum not as Mutus but Musicus Hypparchyon thus soundinge vnto them And as thus these iarring Jewes like vnto Cainites haue beene rather worse worse after admonishment so in al ages the members of the malignant church of Rome as Tirantes Hipocrites Epicures Sophisters Papistes Atheistes Anabaptistes Jesuites Sectaries and Scisiatickes are those Jewes and Judasites touchinge whome the holy Doctor S. Ambrose super Lucam 15. cap. sayth Dominus impios quaesiuit qui eum non quaesiuerunt And this hee doth of his great goodnes and merry towards sinneful mankind to the greater encrease of his church kingdome and glory But contrary wise like subtill serpents they stop their eares as deafe worke he neuer so worthely by his wisedome and wonders vnto them approuing this proueth true in themselues Asini Lyrae auscultatores Whereby very well appeareth in them this sentence of S. Ambrose also in lib. De Abel Cain Nihil grauius quam errantem a Deo deseri vt se reuocare non possit Whiche thinge no doubt as it encreaseth the kingdome and churche of God by the decay of the kingdome or Synagogue of Sathan so with toothe and nayle he laboureth to holde faste that he fall not accordinge to that saying in the Reuelation 12. Therefore reioyce ye heauens and ye vvhich dvvell in them VVo he vnto the Inhabitantes of the earth and of the Sea because Sathan is come dovvne vnto you hauing greate vvrath Knovvinge that he hath but a small time And therfore of late this Ninus of Babilon as hee still not onely confirmeth at Rome abhominable idolatry bringing foorth Beel Baal and Beelzebub saith Nicolaus Lyra. in 14. Sap. his whelps of the same bloudy brood but also disperieth them into sondry kingdomes and countries to disturbe the sweete concord of the church and Gospel and altogether hindering the conuersion of others like themselues doe seeke their owne and others vtter subuertion To be shorte how secretly sâ— euer some of those heâ—lhoundes arriuing in englande haue hidde themselues and how subtilly soeuer like sciâ—â—natiekes they purposed by entent to build Thebes with Orpheus yet the euent falleth out that they rather practised with Thales to sowe discord amongst the Lacedemonians But as the Lord neither slombereth nor slepâ—th vvhich keepeth Israell so it is hee whiche turneth their mischiefe vpon their owne pates and it is his Sonne Christe Jesus our Mediatour which against the siftinges of these Scismâ—tickes hath prayed vnto his father for vs That our Fayth should not faile vs. Making milde Moses to ouermatch the Musitians daunsinge about the Calfe Exod. 32. Zealous Phineas to find out the Madianitiâ—h fornicators Num. 25. Godly Iudith to behead the Philistian Holophernâ—s Judith 13. Good Helyas to reproue the wandring people and also to be reuenged vpon Baals priests 3. Reg. 18. Faithfull Paul and Barnabas to reproue the false Prophet Bariehu subuerting the Lordes wayes Act. 13. Godly learned Ambrose and painefull Prudentius by diuine assistaunce to confute these blasphemies and scisines Finally and neither yet wil iust Iacob leaue wrastling with the Angell vntil by prayer he obtaine the victory and beare away the blessing Genes 32. With which Harpe and harmony of Prayers annexing therunto Confession and Thankesgeuing as the threefold sacrifice moste acceptable to the eyes and most delectable to the eares of the heauenly Iehouah Right Honourable As those same xxiiij Elders worshipping the Lambe with their Harpes and golden Vyals in the vniuersall true Catholicke Propheticall and Apostolicall Militant and Triumphant Church of God from the first age of the world hetherto allwayes Haue honoured the Lambe as most vvoorâ—hy of Povver and Riches of VVisdome Fortitude Honour Glorye and Blesâ—inge euerlasting So likewise as members of the same vniuersal church and heyres of the kingdome of Heauen in this latter age manifold causes haue the Churches of England and Irelande considering the time of their blessed visitation vnder the gracious peaceable and prosperouâ— gouernement of our most honorable Hester Vertuous Iudith and diuine Debora Queene ELIZABETH with that Princely Prophet Sacred Psalmograph Incomperable Captaine and Inuincible Conquerour King Dauid the chosen Instrument of Gods Mercy and Trueth euerlastinge To rule ouer Israell and Ierusalem 1. Reg. 16. To feede Iacob his seruâ—unt Israell his Inheritance Psal 78. vers 71. To shine in his throne as the Sunne in the Lordes sight and the Moone perfect for euer 2. King 7. Yea and be a faithfull vvâ—â—â—â—esâ—e in heauen for euer Psal 89. vers 38. Euery one continually confessing
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
For as God calleth all men vnto repentaunce so vnto all which repent and beleeue in his sonne doth he assuredly giue remission of sinnes and requireth of vs that we beleeue this voyce of the gospell and call vpon him in this fayth Thirdly the calling of the Gentiles teacheth vs the abrogation of the lawe and confuteth the opinion of the Pharisees which imagineth that men are iust through the lawe and the ceremonies of Moses But there is no discourse equall vnto the greatnes of things which the doctrine touching calling of the Gentiles comprehendeth Therefore I am nowe more briefe and do procéede vnto the third place I haue declared before that the kingdome of Christe differeth from other kingdomes in forme of gouernement in benefites and in stabilitie Now if it please you let vs adde the fourth difference which is taken as of the endes For in déede other kingdomes haue their limites and boundes as the kingdome of Rome in the time of Augustus stretched vnto Euphrates For the Romanes neuer had any successe in their warres with the Persians and Parthians and other people of the East partes as the Histories of Crassius and Iulianus and others do witnesse And yet although the Romish Monarchy contayned many Prouinces yet was she not the Lady of all Nations But this our king hath most ample boundes because he ruleth from sea to sea and from the floode vnto the ende of the world as it is written in the Psalme 72. But to what ende is al this recitall of the boundes of the kingdome of Christ Forsooth to this purpose that we maye vnderstande that the Church is not as a common wealth tyed vnto certayne kingdomes and comprised within certayne limittes But all persons whatsoeuer they be which call vpon God in faith and in true acknowledgemente of Christ and doe flee from idolatrie are the members of Gods Church Then are not the olde neither yet the later Donatistes to be heard which comprise the Church within narrow limites or bondes For as Donatus and they which procéeded from him haue prescribed y e church within the onely boundes of Aphrica So the Pontificall Doctors cry out that the Church is bound vnto an ordinarie succession of Bishoppes and that there is no true members of the Church out of their Pontificall gouernement But let vs so surely perswade our selues that the Church is a congregation of the godly ones dispersed throughout the whole world which are tied to the worde deliuered by the Apostles and that there are the members of the Church wheresoeuer any doe embrace the pure doctrine of the gospell So at this day vnder the Turkes gouernment and vnder the gouernment of other kinges and bishops enemies to the pure doctrine of the gospel there are some godly persons dispersed euery where But peraduenture some man would say that all nations are not the heritage of Christ Neither that Christ doth holde all men vnder the yoke of his gouernment There is nothing that wee can so easilie absolue For Christ is either Lord and Ruler of the gentiles in this respecte that he might restore vnto them righteousnes and life eyther els is he the fearefull iudge of the wicked and disobedyent Therefore they which wil not imbrace Christ as a Sauiour ought to feare Christ as the Iudge ouer quick and dead But it is now time that we come vnto the Exposition of those verses which remayne Verse 9. He shall bruise them with an iron rod and hee shall breake them in peeces like a Potters vessell ALthough this verse may by a subtile reason bee applyed vnto the ministery of the gospel wherof Christ speaketh Iohn 16. Cap. The holy Ghost shall rebuke the worlde of sin because they beleue not in me and of righteousnes because I goe vnto my Father c. Yet notwithstanding the meaning of this verse is playne that all the enemies and contemners of the gospel are like vnto an earthen vessell which hitting vpon an iron hammer is broken and dashed in peeces For as the holy ghost compared in the first Psalme the wicked vnto most light chaffe so in this place he compareth the same with a most fraile and brittle vessell of all others And as the winde by his blastes scattereth the chaffe so is iron the confusion and destruction of any Vessel of glasse or of earth This Similitude as also many others Esaias in his 30 Chapter borroweth of Dauid when he sayth Because sâ—deulie when he looketh not for it shall his confusion come vpon him and he shall be shaken in peeces as the Potters vessell is broken with a mightie strike and there shall not one shearde bee found of his fragments wherin so much as a litle fire may bee carried out of the Fornace or a litle water out of the Springe This Similitude not only paynteth out the frailty and brittle power of the enemies of the gospel and also the strength and stabilitie of the kingdome of Christ but also it afterwardes she wesh how reprobate vnto euerye good worke the enemies of the gospell are as it is written 1. Tit. So the Iewes being broken bruysed with this Iron mallet haue none vse neyther publiquely nor priuately and are vessels of Gods wrath But would to God that our aduersaries would looke well into this example which stifly strengthen Idoles that they would learne Jstice being admonished and not to despise the gods as it is sayd by Virgill Verse 13. Now O ye kings vnderstand these things be wise ye that iudge the earth HEtherto hath the Prophet full of the holy Ghost descrybed the king Christ and his kingdome now he maketh a Sermon commendatorie wherein hee exhorteth all kinges and gouerners to acknowledge and reuerence the person and office of this king Christ and not as bewitched with the loue of their owne wisdome and power they doe not despise this king anoynted and appointed of the Eternall Father For this king is the king of kinges and Lord of Lordes and not that only but also is a Teacher and Master whose hearers disciples we ought to be and not as controlers or Judges But how few kinges and Princes haue heard this Teacher S. Paule with a sorowful complaint 1. Rom. 1. sheweth in these wordes Take heede vnto your vocation Brethren because not many wise men after the flesh not many mightye personages not many noble men but the foolish thinges of this world haih God chosen c. Verse 11. Serue the Lord in feare and reioyce in him with trembling THe chiefest effectes or stinges which the preachings of the gospel leaueth in the hearts of the hearers are feare and faith For as feare is opposed against the securitie which contemneth Gods iudgement so faith is the ouercommer of doubting and desperation Wherefore if a man will comprehende the effecte of a christian life let him so define the same that feare of God may be ioyned with faith which amids feares reuyueth and comforteth our minde draweth neare
in the glorie of his Father Verse 6. Thou hast ordeined him aboue the woâ—kes of thy handes all thinges hast thou laide vnder his feete A Notable Expolition or pullishing of the meaning of Christes glorie proponinge both doctrine and consolation For it teacheth that Christ is the kinge of Kinges and Lord of Lordes Judge ouer quicke and dead vanquysher of sinne and death and the Rostorer of righteousnes and life And the restriction or Limitation added by Paule vnto this vniuersall poynte is well knowen as he saith 1. Cor. 15. Hee hath made all thinges subiect vnder his feete And where he saith he hath made all thinges subiect vnder his féete no doubt besides him who hath made all thinges obedyent vnto him Moreouer he comforteth vs and byddeth vs by faith to craue and looke for helpe of Christ who not onely wit but also can helpe those that flée vnto him for as much as he hath all thinges in his power Whether therefore feares within vs or fright without vexe vs let vs alwayes depende of this Lord and let vs repose all our hope of saluation in him which hope truely shall not disapoynté them that so trust in him Verse 7. All Sheepe and Oxen yea the beastes of the field Birdes of the aire and Fish of the Sea which walk in the pathes of the Sea THat which a litle before hee spake vniuersally now doth he amplifie by partes For euen as in Adams fal we lost the Lord ouer all liuing Creatures So in Christ we receiue our lost inheritance for we are partakers of all the benefites of Christ This place also teacheth that good giftes corporall are to be craued by vs of Christ in as much as all thinges are in his power Finally he confirmeth christian liberty in vse of meates For as Paule 1. Cor. 10. out of that saying in 24. psalme The Earth is the Lordes and the fulnes thereof learnedly groundeth this sentence viz. Whatsoeuer is solde in the Shambles that eate yee questioning nothing for Conscience sake So we may apply the same consequence out of these verses There is mentioned a certaine Historie worthy of memorye in Lib 1. of the histories Tripartite and 10. Cap. Of Spiridion a Bishoppe of Cyprus vnto whom when a Guest came vpon a fasting day and that accustomed prouision of meate could not such a day be vpon a sodayne made he commaunded the fleshmeate which he had in his house dressed to be set vpon the table The Guest seeing this sayde I will not this day eate any of this meate for I am a Christian Then sayde Spiridion And euen for this cause it is meete that thou eate because thou art a Christian For euery Creature of God is good and not to be reiected which with thankesgeuing is receyued The Gueste yealded to his purpose and gaue God thankes considering vpon the libertie geuen vs from our Lorde Jesus Christ by meanes whereof we are not onely freed from the Lawes or Limittes of these meates but much more from other farre greeuous bondes and fastened the Law vnto his persecution because he would not condemne vs. Verse 8. O Lorde which art our Lord how marueilous is thy name ouer all the earth THis last verse is a repetition of the first putting vs in minde that the proper worshipping of God in his Church is Confession of our sinnes Thankesgeuingâ— of his benefites and the preaching of the gospell wherein the glorye of God and of his Son our Lorde Jesus Christ is aduaunced and the life euerlasting illuminated in many persons ⧠The ix Psalme Exaltabo te Domine c. THE TITLE A Great obscuritie or darcknesse is there in the Titles of the Psalmes Wherefore if we cannot in all places touch the truth let vs yet be content with that which abhorreth not from the trueth I knowe that certaine Interpreters applie the worde Almuth vnto that phrase which they commonlie call Bassium as in my Grammer explication is set downe of the fifte Psalme But because it is the most bolde and constant way as the Grecians say I will enter here the beaten way and I will vnderstande Almuth Laben to bee signified of the Church which is a beautifull and florishing youth and yet in secrete maner That is not in vtter apparance to the eies of the vngodlie who iudge this Congregation to be a companie of olde wiues telling tales at their distaffe THE ARGVMENT THe state or condition of this psalme is to shew foorth the vniuersall woorkes of God persecution and deliuerance of his Church and preseruation of the bodie thereof yea although in some parte she be cruellie dealte with and also either the Conuersion or els the Subuersion of the enemies of the gospell All wise men maruell why the Church is in this life subiecte vnto so great miseries and they doe reason what maner of counsels or determinations those are which God vseth in gouerning his church Againe whether the Church shall amiddes the ruines of kingdomes haue any being or no. Concerning these secrete and marueylous matters doth this nienth psalme admonish vs and teacheth the principall lightes of the Church how to suffer great calamities by the assured prouidence of God and that this Church which publisheth the worde of true doctrine shall not altogether be oppressed at any time albeit euerie member thereof be exercised with diuers calamities Finallie it sheweth that the cruelties of the vngodly which now and then rage against the church are by notable examples punished Like as Pharao the Cananites Iewes and Aethnickes whose crueltie was great Let vs also thankfully with Dauid celebrate or solemnize this euerlasting conseruation of Gods Church and let vs fixe in our minds the wordes of his promise viz. Let them all trust in thee which know thy name because thou forsakest not them which seeke for thee Verse 1. I Will geue thankes vnto thee O Lord with my whole heart I will declare all thy wonderous workes Verse 2 I will be glad and reioyce in thee I will singe vnto thy name O most High TO geue thankes with all the hearte sayth D. Luther is neither to boast of your selfe in prosperitie neyther yet grutch against God in aduersitie but in both states to thanke God with like true and not famed praise Which thing to doe how harde and diffyculte it is experience sufficiently sheweth For albeit in prosperitie commonly the wordes of thankesgeuing be vsual with vs yet in aduersitie seldome times are such speeches heard of vs. The Lord hath geuen the Lord hath taken away blessed be the name of the Lorde But how feruent Dauides minde is here in such geuing of thankes the circumstance of the wordes declareth euidently and not obscurely I will geue thankes sayth he I will declare I will be glad I will reioyce I will singe Q. D. Hereby not only the minde and tongue doe worship God but also the other members doe shewe a token of thankefulnes And although the workes of God cannot
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
vp and firmelie plant those thinges that are true and vtterly destroy and roote out such thinges as are vnto them contrarie When therefore the Deuill enemie to God and his Church cannot abide the building vp of his works he enforceth Tirantes and their Champions to prepare and practise all the industrie of his kingdome vnto the destruction of the true Church and of the Doctrine which she professeth Of this perpetuall warfare was God the Vmpier in paradise saying I will set enmitie betweene thee and the woman c. And all the Children of God in their Baptisme doe denounce a perpetuall warfare vnto the Deuill In certaine wordes conceiued they promise that they will neuer walke into the tentes of the enemie but to doe all thinges which perteineth vnto the destruction of the kingdome of darcknes By reasonwherof it is euident plain what the cause is that moueth the Deuill and his Instrumentes to striue against the Church But although the Church bee exercised in so many and great dangers yet she is not discouraged in minde but comforteth her selfe in the confidence of Gods presence and helpe and doubteth not but that the wicked enemies shall after a while fall headlong into eternall destruction For that God both careth for and regardeth that Societie which retaineth the Doctrine by him deliuered that same thing doeth his promise in this psalm cleerelie testifie Truely as touchinge the punishment of the enemies he saith It shall raine snares Fire and Brimstone vpon the wicked c. Let vs therefore learne to applie the meaning of this psalme vnto the vse of the matter And in so great varietie of dangers which hang ouer our heads nightes and daies Let vs craue and looke for defence from these Enemies of the Eternall Father of Christ Iesus oure Redeemer Hetherto haue I expounded the Argument of this xi psalme Now if it please you let vs more diligentlie looke vpon euerie Verse Verse 1. IN the Lord I put my truste why then say ye vnto my Soule Flie hence vnto the Hilles like a Birde THe beginning consistes in an Enthymem or Silogisme whose Antecedent is the voice of Faith The Consequent is a reiection of that Clamor and Commination which the wicked ones vse He saith In the Lord put I my trust As if he annexed Who hath in this first Commandement made a League with me that he will take care ouer me and looke vpon me yea helpe me heare me and both in this life and after this life preserue me Seeing therefore I am fortiffed with such defence and sauegarde why doe you threaten and denounce vnto me banishment and punishment Know ye not That there are manie Mansions or dwellinges in my Fathers house For although I must here in this life suffer exilementes great calamities and diuers deathes yet notwithstanding I know that I shal in heaueÌ„ haue euerlasting life ioy and gladnes yea euerduring glorie with the vniuerfall Church With this most swéete and most strong comfort do I strengthen my selfe against the outcryinges of the enemies and I beare about with mee both in hearte and mouth the saying of the Apostle S. paule Rom. 8. If God be with vs who can be againste vs Sure I am that neither banishment nor punishment neither anie thinge els hath such effecte and force that it can plucke me away from the Fatherlie loue of God in deede This thy aboundante knowledge O God we beseech thee seale in our hearts with thy holy Spirite so that wee may be able to obey thée in suffering calamities which daylie fall vpon vs for the confession of thy sincere Doctrine Verse 2. For beholde the vngodlie haue bended theire Bowe They haue prepared their Arrowes vpon theire stringe that they may priuelie shoote at them which are vpright of heart As Tirteus the Musition sayth Est miserum patria amissa laribusue vagari Mendicum timida voce rogare cibos Cum natisue errare tuis coniuge mesta Et cum matre pia cumue parente sene A wretched case thy Countrey lefte to wander coastes vnknowen With trembling tongue craue thy foode not hauing of thine owne And with thy children wander so and with thy woefull wife With good olde Sire and Matrone milde All leading Exiles life BVt much more heauyer a case is it to be nights and dayes conuersant among the dartes of the enemies euery moment to loke for present death And such altother is the state of the church in this life For as Aeneas speaketh of him selfe That he a Stranger and in miserie being driuen out of Europa and Asia wandered through the desertes of Libia The same may much more be saide of the Church exiled in this world For how often are the great multitudes of godly old men Matrones with their Children and seruants dryuen out of their natiue Cities and for them troupes of horsemen sent in which haue troden vnder foote the multitudes of miserable distressed soules Surely Maximinus that I may omitte other examples of crueltie made his decrées to be grauen in brasen Tables whereby the Christians were cast out of all Townes and Villages Neyther in deede are the members of the Church only persecuted with banishmentes but also are with most cruell tormentes taken out of this life Vpon these dangers of the Church the Reader now looking shall more easilie perceiue that she is a Figure or representation of a â—illy birde shaken out of her poore nest and flyinge amongest the dartes of her enemies Verse 3. Because the foundations are destroyed what hath the righteous done THe thirde Verse expoundeth the cause why the church is dâ—strâ—â—â—ed with so huge a multitude of calamities For although she be like the Doue which hath no gall hurtes not with her bill and hath harmeles dees Yet for this cause is she hated of the world for that she truely and simplie publisheth the worde of God and sharply reprehendeth lewde opinions and prophane worshipings of God which s 〈…〉 to ouerthrow and vtterly to deface the foundation l 〈…〉 y God The Church warreth not for riches she seekes not for promotion by mouinge seditions she rageth not in slaughters other mischiâ—es which trouble the societies of men But she gathers together the pure graynes of sound Doctrine and plucketh vp the tares out of the field This Extyrhation cannot the worlde away withall being bewitched with loue of his owne wisdome and righteousnes Therefore draweth he his Sworde against the Church therefore blustereth he out fire and lightning against her as histories of all ages declare the same Verse 4. The Lorde is in his holie Temple The Lord hath his seate in heauen His eies doe beholde all things and his eye liddes shal trie the sonnes of men THe fourth Verse opposeth against these furies of the enemies the promise of God which assureth the god ly ones of protection and sauegard We are no doubt destitute of mans help and defence neither seemes there here to
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
defence of the prosperous estate of gouernmentes The third parte conteineth doctrine of faith whereunto is adioyned a reprehension of confidence in humaine helpes Verse 1. THe Lorde heare thee in the day of troble The God of Iacob be thy defence THe Church is not conuersant in kingdomes as an vnthankfull Guest but rendereth most ample thankes vnto her Nourses For shee prayeth for those Magistrates of whom she is cherished and nourished as Abraham prayed for Abimelech the king And Iacob blessed Pharao king of Egipt who receaued from Ioseph the doctrine of true prayer vnto God But although the vngodly doe deride these gratulatorie benefites Yet is there nothing more effectuall towardes retayning the mean estate of pollicie then the prayers and solemne petitions of the godly For that riches whole hoastes of men and leagues are weake preseruations of gouernoures not onely the sacred histories but also wise men liuing without the Church doe witnesse The saying of Cicero In 9. Epistolarum is knowen Thou vnderstandest how that Gneius Pompeius was not preserued neither by the glorie of his name nor of his exploites neither yet by the suites and seruices of kinges and nations whereof he was wonte to boast The name of God then as Salomon saith Is a strong defence Pro. 18. That is Inuocation vpon the Lord. To this who so fleeth findeth help and deliuerance But therefore he wisely saith in this verse In the day of â—â—â—ble That he might signifie the burthen of buâ—â—â—es and daungers which good Princes endure in time of peace and warre For the deuill is enemie vnto prosperous gouernment and by manifolde wayes hindereth the same by seditions mooued making warres and working other meanes Vpon this horrible hatred and fury of the Deuill we thinking let vs crie out with Iosaphat the king of Iuda Surelie there is not so great fortitude in vs that we are able to striue against this multitude which rusheâ—h vpon vs with so great assault But when wee know not what to doe that is remayning vnto vs euen to cast our eyes vnto thee O God alone Wherefore when as our Princes are exercised in greatest hazard and danger for their godly prosession wee must craue with most ardent prayer that God would vtterly subuerte the furies of the deuill and of Tirantes and preserue our weake Churches and families publishing the voice of the Gospell and flying vnto him for defence Verse 2. Sende thee helpe from his holie hill And out of Sion geue thee defence THe Church repeateth the same sorowes and prayers to shew that she with all her heart prayeth for kinges and all those in aucthoritie vnder them For she is not ignorant how greate and how many impedimentes there be vnto prosperous gouernment namely infirmitie growing in vs the snares of the deull who is delighted in destruction of Gods handieworkes in mankinde and that same burthen of busines and daungers wherein many sodeyne and inextricable euils contrarie to their minde are offered vnto Gouernors Like as Dauid did not foresée the sedition of his Sonne Vnto these impediments doth he not oppose engins of war but the hearing of his prayers by God yea his defence helpe and heauenly fortitude Verse 3. That he may remember all thy Sacrifices make fatte thy peace offeringe HEtherto hath the Church commended vnto God the personages of godly Gouernours Now doeth he commend vnto God their laboures and counsels And yet in déede let this verse be vnderstoode as touchinge Gods acceptation not only but also of the meaning and experience of his acceptation as if Dauid sayde Geue prosperitie in peaceable gouernment and victories in battle so as Magistrates may haue experience in y â— thing it selfe that thou art the Champion and gettest the chiefe honour of pollicies and that prayers made for them is not a vaine liplabour Let also their labours and carefull sorrowes reasonable seruinges of God and let them be referred vnto this ende that the doctrine of true Religion may be aduaunced that Schooles may be mainteyned and tender youth instructed Neither let the Church be vtterly dispersed nor the young plantes of thy Church be hurt or hindered Also that mens liues and manners may with honest discipline bee gouerned Let them looke vpon these conclusions so oft as eyther they exercise iudgementes at home either els warres abroade Such a gouernment pinguis est That is both pleaseth God and also is profitable for his Church Verse 4. And geue vnto thee thy hartes desire And fulfill all thy minde THis verse agreeth with the former for it asketh of God prosperitie in counsels and affaires of gouernment at home in peace and abroade in warres Most true is the saying extant in the 16. Prouerb A man deuiseth a way in his hearte But it is the Lor that ordereth his goinges This sentence teacheth that it is the best and most excellent thing in déede for mans heart to hope well but the happy and prosperous euentes are in the handes of the Lorde We must therfore beseech of god that he will guyde and gouerne the euentes and geue them prosperous successe But let the vniuersall particle be vnderstoode without cauillation For man sometime erreth in consultation like as Iosias erred supposing that hee made iust and necessarie battle against the king of Egypt And it is no doubt but the whole psalme ought to be applyed touching godly Gouernours which are the nourishers of the Church For in déede of the vngodly Esaias in his 8. chapter sayth Take your counsel together yet shall your counsell come vnto nought And Dauid 2. kinges 15. saith O Lorde turne the counsell of Achitophell into foolishnes Verse 5 We shalbe glad in thy saluation and in the name of God shall we tryumphe The Lord fulfill all thy petitions THis thanks geuing for victory had Dauid in mouth and minde so often as hee brought foorth his Hoaste into the fielde so often as he set them in battell aray and so often as he gaue onset vpon the enemies host I will ouercome and put to fooyle mine enemies not with my armies but with the helpe of the Lord and I will carye them captiues in tryumphe ouer them not through the valiancy of my souldiers but as armed with the presence of God But although it séeme a foolish thing To tryumph before the conquest yet faith is the certaine knowledge of things not appearing and the confidence of things to be hoped for In matters of phisike truly feeling goeth before faith as a man beleeueth that water is warme when he hath theirein dipt his finger experience hath so taught that it is warm so in nature after experience foloweth beliefe but in embracing the promis of God a contrary thing happeneth Beliefe that is faith goeth before deliueraÌ„ce like as in the 2. Paral. 20. Iosaphat most swetly sayeth Put your trust in the Lord your Gâ—d and ye shall be safe beleue his Prophetes and al things shall go well with you Dauid here also repeateth his
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