vnto God and asketh and receaueth forgeuenes of sinnes This description is euident and may be vnderstoode in our dayly exercises Contrition without faith is an horrible feare and sorrowe of the minde flying away from God as in Saule and Iudas Wherefore it is not a good worke But contrition with faith is a feare and sorrow of the minde not flying away from God but acknowledging y e iust wrath of God and truely gréeued that it hath neglected or contemned God and yet approcheth vnto God and craueth pardon Such a sorowe is a good worke and a sacrifice as the Psalme saith The Lord is well pleased in those that feare him and in those which trust in his mercie When this faith first shineth out new obedience is begun in the gouerning of our priuate life and vocation and in sorrowes which pleaseth God for Christes sake and is a worship of God that is a worke wherin God déemeth himselfe to be honoured of vs. Verse 12. Kisse the Sonne least he be angrie and you pearishe in the way Because sodenlie shall his anger waxe whote but blessed are all they that put their trust in him THis last verse vseth a most sweete worde wherin hée commandeth his Sonne to be heard Kisse saith he the Sonne that is he shal come vnto you and shal louingly and swéetely embrace you geuing you a kisse and an embracing Reconciliation and life Eternall He loueth vnfaynedly which geueth a sweete kisse from his hearte Therefore the Sonne of God loueth vs proferinge vs a swéete kisse from his heart The Eternal Father loueth vs whiles he will haue vs swéetely to kisse the lippes of his Sonne But in this place we must consider a contrarietie The vngodly are not delighted with the kis of Christ but spit vpon him and with all maner of crueltie defile the face of Christ Vnto these doeth this Psalme threaten punishment But as touching the others which are delited with his kisse he saith Blessed are al they which put their trust in him These wordes doe teach what kis is here requyred Forsooth fayth or confidence calling vpon God for Christes sake This faith when we shal with inuocation or prayer exercise then shal this psalme be more manifest approoued in vs and we shal finde that this promise is not in vaine but that it is thus truelye kept Blessed are all they which trust in the Lord. The Prayer of the Apostles repeated out of this Psalme and needfull to be exercised in these our dayes O Lord thou God which hast made heauen and earth the sea and all that is in them which through thy holy Spirite hast saide by the mouth of our father Dauid thy seruant Why did the Gentiles rage and the people imagine vaine thinges Kings of the earth stood vp and the Princes came together against the Lord and against his Sonne Christ For in deede they gathered themselues together in this citie against thy holie childe Iesus whom thou hast anointed Herode and Pontius Pilate with the Gentiles and people of Israel to doe that which thy hande and Counsell haue decreed to be done And now O Lord beholde their threatninges and strengthen thy seruantes with all confidence in thee to preach thy word Graunt this O Lord we beseech thee to the honor glory of thy holy name Amen The thirde Psalme Domine quid multiplicati sunt c. THE ARGVMENT THe rule which Hilary setteth downe in his bookes of the Trinitie doth well like me That wee muste from the causes of speakinge borowe the vnderstandinge of thinges spoaken But the Title sufficientlie declareth what occasion constrained Dauid to write this Psalme For although it greeued Dauid to be throwne out of his kingdome and to haue sedicion stirred vp by his Sonne whome he greatlie loued and himselfe bereaued of that glorie of wisdome iustice which he had yet notwithstanding these were not his chiefe greefes An other far more great vexed him in that he sawe his owne sinne was the cause o◠so great mischiefes and transgressions wherein manie which were holie perished Herein he iudgeth himselfe to be the plague of the Church and of Gods people and did feele such a huge burden of his sins that he acknowledged him selfe not able to beare the same Therfore he feared least that God had vtterlie cast him away as Saule and other Tyrantes which were the vessels of Gods wrath With this feare and sorowe had hee no doubte bene vtterlie quailed but that he did inculcate into him selfe the words of forgiuenes which he had heard of the Prophet Nathan viz. The Lord hath taken away thy sinnes In this voice of God setling his harte at rest he reuyued and began to call vpon God Therefore although he wrastled with the tentation of casting avvay yet by faith he strengthned him selfe and ouercame both all doubtfulnes and dispaire Which things sith they so be Let euerie one of vs which repent vs of our sinnes returne vnto God with confidence of reconciliacion for Christs sake Neither let vs dispaire by the greatnes of our fall but let vs holde that the mightie power of the Sonne of God is to be preferred before the sinnes of all men neyther to our other offences let vs also adde blasphemie which accuseth God of Lyinge and denyeth forgeuenes of sinnes let these suffice to be brieflie spoken of the Argument of this third psalme which setteth downe necessarie consolation that God will not haue vs dispaire although wee haue horriblie fallen and offended Because when Dauid was an adulterer and a murtherer and repented him fled vnto God he not onelie receiued him into fauoure and grace but also restored him afterwardes vnto his kingdome as in the rightfull recouerie of that which before he had lost Verse 1. LOrd how are they increased which trouble me many rise vp against me HE beginneth this Psalme from a sorowful complaint wherin he bewaileth the greate force of his troubles and the concourse of his calamities For who is able to expresse in words with how great floodes and stormes of sorows Dauid was tossed by reason of his adulterie First was his daughter deflowred after that folowed the slaughter of his sonne afterward sedition being moued by his sonne their wiues was defiled the Citzens were slaine and the father put to flight and it was a lesse thing for Dauid to be thus spoiled of his kingdome then to be bereaued of the great glorie of the power and fauour of God Amongst so great miseries and sorowes hee truely felt Inward feares outward fyghtinges Yt is some help when sinne meeteth not with mischiefes That is truely said for sorow increaseth when we acknowledge that we procure our selues calamitie through our owne transgression and when for grieuous sinnes we feele the wrath of God Verse 2. Many say vnto my Soule there is no saluation for him in God THis voyce signifieth no light griefe But of one wrastling with temptation of casting away I lament not
testimonie of a good conscience neither thinke I to the contrarie but I shoulde both be accursed of God and man if I be such a one as this most impudent Sicophant would haue me accounted to be For all the whole multitude of the people of Israel wel know that I haue beene fauourable vnto Saule and for a publique peace sake haue forgeuen priuate iniuries and thereupon haue taken great sorrwe without simulation when worde was brought me of the miserable death of Saule But if these things be true which are reported by Semeus I wish and desire yea I pray vnfaynedly and not dissemblingly that the enemies hoast which pursueth the charge and safecondite of my sonne may not onely take me and carry me away captiue with triumphe ouer me but also take awaye my life from me and spoyle me of all the glorie of those thinges which I haue done for the welfare of gods people For the sorow which the losse of his glorie brought vnto Dauid was far sharper vnto him then death it self So Athanasius when he was often slaundered with gréeuous crimes so acquyted himselfe that he not onely perswaded the Iudges but also shewed them and declared his innocencie as it were before their eyes For in déede so many enemies as Athanasius had and so mightie coulde not proue any one dishonest poynte by him For as the froath of the sea dashing vpon the rockes doth againe fall of when the Rocks themselues stande immoueable So is trueth the vanquisher of all calamities and cannot be vtterly oppressed Verse 6. Arise O Lorde in thine anger and exalte thy selfe against the furies of mine enemies and restore vnto me iudgement which thou hast appointed Verse 7. That the Congregation of the people may flocke about thee and for this cause ascende thou on hie HEtherto doth he answere Semeus by way of denyall Now because prayer is the speciall defence of a godly minde in so great sorrowes of this common life He craueth of God with vnfayned sorrow that he may be defended against the furies of his enemies and to be restored into his kingdome not for vanitie and pleasure sake but for his Church sake To whom he knew his gouernment was acceptable For in déede so Dauid warred against his enemies as that boyes and gyrles at home in the Church and in schooles might be perfect in learning might reade the Law in Moyses and here the Interpreters of the Law and of the promises wherein God had made himselfe knowen Vnto this rue doe few Gouernours bende their indeuour Iulius Cesar warred because he would not be spoiled of his dignitie by the enuyous Anthonius warred to the ende he might deuoure that which another had gotten But in the Church of God all godly gouernors ought to foresée that good ende and purpose how the pollicies therof ought to be carâ—â— for defended and preserued that in them the knowledge of God might be aduaunced For in déede to that ende are men created vnto societie that in this their often assâ—nâ—blie the knowledge of God might shine soorth amongst them and that God might be honoured and called vpon and that some by others might be edifyed in that doctrine which plainly openeth the way vnto eternall ioy and fellowship with god Vnto this speciall work namely the aduauncement of the doctrine ought all pollicies and degrees of life to serue For as a Lanthorne without a light in it serueth to no vse in darknes So Cities wherein the knowledge of God and doctrine of his benefites is extincte are vnprofitable monumeÌ„ts Neither in déede are these wordes to be so read by the way as if that the Sinagogue of the people should flock about a man But let che conflict in Dauid euen with his owne affections be considered of vs. For not without great motion of the minde was this finall cause of his reduction or recouerie of Gods fauour pronounced He prayeth that he may be reduced and is therwith prepared vnto obedience He is willing to obey gods will yea though he be not reduced and yet doeth he not cast away faith touching sorgeuenes of his sinnes neither prescribeth he any maner of time Yea he wisheth not to be reduced againe if he might deliuer his sonne from eternall damnation rather then so reduced that thereby he should for euer and for euer destroy his son and a great multitude of his Citizens This maner of deliuerance grieued Dauid more then the losse of his kingdome But he knew that when God brought him back again he must obay his wil and that through zeale towardes God and his Church our affections must needes be vanquished So Religion in vs and pietie towardes God and his Church vanquysheth other motions of the minde But where he speaketh of the ascending of God on high that may be vnderstoode by relation and not absolutely so in deede For then is God exalted in our sight when he is knowen of vs aright called vpon and worshipped according to his worde deliuered and when we reiect all false opinions and worshippinges which are wide from the rule of his deuine Institution Wherefore seeing that studies after the heauenly doctrine in tune of tumultes wax more fainte and the due honour of God might so be hindered Dauid being very carefull for these speciall benefites with a godly zeal craued restitution into his kingdome not to seek after vanitie and pleasures but that he might againe gather together and restore the Schooles Churches scattered and defaced with ciuil warres So Athanafius being dryuen into exile by the faction of those Arrians prayed to God to be restored into his state againe for the Churches sake Verse 8 The Lorde iudgeth nations Iudge meâ—â—h Lorde according to my righteousnes and according to mine Innocencie THe sentence of nature and of the Law written is knowen which forbiddeth him to geue iudgement who defendeth the contrarie parte of the controuersie Wherfore Dauid neither arrogateth vnto himselfe authoritie of iudging in this controuersie neither yet granteth he the same vnto his enemies but he appealeth vnto the Iudge in whom there is no respect of persons and which beholdeth thorowly the deepe secretes of mannes heart But he in this Court alleadgeth the righteousnes not in deede of the person but of the cause and setteth against those false forged slaunders the testimonie of a good Conscience as a Gorgon or Shield to terrifie his enemies withall Furthermore many are the causes which exhort vs to defend the integritie of our Conscience The first is the commaundement of God 1. Tim. 1 Fight the good fight keeping faith and good Conscience Also The ende of the commandement is loue from a pure hart and good conscience and faith vnfayned Let these sayinges be fixed in our mindes and guide vs that we doe not any thing against conscience That is that we wittingly breake not the law of God The second cause is that faith may be retayned for there are two contradictorie or gainsaying affectes
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
12. I will repeate a fewe wordes out of the 13. booke of Plinie concerning the nature of the Palme tree and I will apply the same vnto the Image of the Church The Palme sayth he groweth not but in the warme countrie and it is not fruitfull in any place but in the hotte countrie It increaseth in a lighte and grauelly grounde and for the most part in a saltie ground It also delighteth in a waterish or moyst ground and all the yere long loueth to sucke humiditie Also some thinke that doung is hurtfull vnto it We haue sayde that saltilhe ground is brooked well of this Palme tree Therefore where no suche soyle is they sprinkle salte not at the rootes but a litle from it c. These after the same maner maye be spoken concerning fayth and the Church Fayth springeth in the grauelly and saltish ground that is in a contrite or broken heart through acknowledging of sinne and as the Palme trees haue neede of warmth and moysture so sayth is kindled by the holy Ghost and is watered by the ryuers of the Gospell And it is hurte of doung that is by corruption of doctrine the woundes of the conscience Furthermore as the Palme tree is fruitfull so fayth is not fruitles but effectuall by loue And as the Palme tree beareth waighte of any thing layde vpon her the more she is borne downe so muche more hyer she ryseth agayne so fayth is the vanquisher of sorowes amidst afflictions specially shineth Finally the leaues of the Palme tree neuer fall of so the fruits of the teachers are euerlasting as in the 15. chapter of John it is most comfortably sayd In this is my father glorified if ye be made my disciples and that you beare muche fruite and that your fruite do continue Verse 4 So shall not the vngodly do but as the chaffe shall they be which the winde driues to and fro Verse 5 Therefore shall not the vngodly abide in iudgement neither shall sinners stande in the congregation of the righteous EVen as he compareth the godly ones which are the members of the true Church vnto the flourishing and fruitefull Palme tree So doth he compare the vngodly contemners or enimies of the Gospel vnto a most light and vile thing namely chaffe which is tossed with the winde But as the first figure is full of consolation so this other is fearefull And were not the multitude of the vngodly ones more sturdie then the rockes standing in the sea and not perswaded in any age although they are beaten vpon with continuall waues vndoubtedly beholding this heauy and sorowfull figure they woulde earnestly quake for feare But the prophane securitie of the vngodly is signified in the 48. chapter of Genesis Thy sinne shall lye or rest till it be reuealed For the vngodly feele not fearefulnes and humbling of themselues till beeing suppressed with plagues they fall headlong into eternall destruction and as it were vayne chaffe shall be cast into neuer ending tormentes As Saule Pompeius Crassus Cato Nero Iulianus and others innumerable had tragical endes and death is vnto them a waye vnto eternall miserie What can be imagined more dolefull then this Image And yet notwithstanding vayne chaffe do beare sway and carry stately countenaunces vntill that they be throwne headlong from the toppe of their glory into present and euerduring calamities But although Origen beeing deceiued with the subtiltie of this figuratiue speache Therefore shall not the vngodly stande in iudgement wrested these words of the Psalme vnto a straunge and false opinion touching the particuler resurrection of the dead in the vniuersal iudgement Yet we omitting to confute Origen heare which we purpose in another place to do will recite a simple and naturall interpretation of this fifth litle verse Certaine it is that the name of iudgement is often times taken for a function or office This is therfore the sense that the vngodly ones as Annas Caiphas and others which beare a sway in the world as Pharisees and Saduces euer warring with God and holding battell with the true Churche yea although they seeme notably to be sensed with princely powers agaynst all chaunces of fortune yet they shall be cast out of their stations and shall be seperated from the true Churche as those which are accursed of God And although nowe and then punishments are deferred and God doth not by and by execute this iudgement yet as it is sayd Sera tamen tacitis paena venit pedibus Although late yet punishment stealeth on For God doth at length iudge betweene the conflictes of the true Churche and hypocrites the blasphemous part extinguished as the heretikes of all ages are subuerted the Churche remayning unmoueable not shrinking out of place nor yet out of order For the peculier glory of the Church is the preseruation of the whole body yea though in some part or member she be afflicted or persecuted Verse 6 Because the Lord knoweth the way of the righteous but the way of the vngodly shall perishe MAny Psalmes are like vnto Epigrams wherein some sentence beeing propounded afterwards followe amplifications and lastly is added the conclusion So in this short Psalme after a determinate proposition which and what maner where the true Church is do folow two amplifications A similitude of the fruites and successe of the true Church and an Antithesis of the difference betweene the true Church and that furious multitude which the diuels stirre vp against the Church Therfore in the ende is added the conclusion conteining the effect of the whole Psalme The Lorde knoweth c. That is he not onely approueth but also helpeth and aydeth the vocations of the godly ones according to that saying of S. Paule God worketh in you to will and to performe That is he draweth your willes and then not only helpeth forwards those desires but also gouerneth the euentes and giueth successe therevnto So did he stirre vp in Samuel good motions and after that helpeth the same and therewith in his harde gouernment gaue vnto him force and strength that he might endure those trauels and gaue him prosperous successe Contrariwise Achas and other hypocrites not crauing nor looking for helpe from God are vnhappy and are ouerwhelmed in their course before they coulde see or attayne the hauen This is the summe of this firste Psalme whiche conteineth a description of the true Church and of all the godly But that our affection may accorde with Dauids harpe I will annexe vnto this Psalme in steade of a conclusion this prayer A prayer consonant with Dauids verse I Giue thee thanks O eternall Father of our Lorde Iesus Christ that thou hast brought me silly sinner out of the kingdome of darknes into the kingdome of the light of the sunne and hast seperated me from the company of Idolaters and manquellers whiche night and day meditate and practise this one thing to subuert the trueth and the godly ministers of the Gospell and destroy
Princes which nourish the godly studies of true doctrine Graunt that hencefoorth for euermore I may eschew the infection of impietie and crueltie of the enimies of the Gospell and that I may saie with Dauid I will not sitte in company with the wicked I will washe my handes amongst the innocent and will walke about thine altar O Lorde doe not destroye my soule with the vngodly Make me O Lord a flourishing and fruitefull Palme tree in thy Orcharde Make me a vessell of thy mercie and an instrument acceptable and profitable for thee not onlie for thy Church but also for my owne soule Neither cast me awaie amongst the vessels of wrath or chaffe ordeined for eternall fire Finallie suffer not the light of thy doctrine to be extinguished but inflame in our minds and manie others true inuocation and praier and for thy glorie sake in thy most iust wrath destroie all Epicures and suche like which count it wisedome to scorne and deride the worde of the Gospell as it were a fable Suche furies O God eternall Father of our Lorde Iesus Christ creator of mankind and of thy Church vouchsafe I praie thee euerie where vtterlie to subuert and destroy Amen OF THE II. PSALM The seconde Psalme and the exposition thereof Quare fremuerunt Gentes c. THE ARGVMENT THis is lyfe eternall saith the Sonne of God that they acknowledge thee the true God and Iesus Christ whome thou hast sent But the true knowledge of God consisteth in acknowledgement of the Essens and will of God For so as touching the Essens of God let this doctrine be alwayes before vs which saith that there is one Diuine Essens and three persons The eternal Father the Sonne which is the word and Image of the eternal Father and the holy Ghost Secondly touching the will of God let vs assuredly hold that that is the only will of God concerninge our saluation which the Sonne hath declared out of the bosome of the eternall Father and shewed in his expresse word and that there are not contrarie willes of God The promise is vniuersall which witnesseth that All which flee vnto the Mediator are receiued This is the will of my father which sent me that euery one which seeth the sonne and beleeueth in him might haue life euerlasting and I will rayse him vp at the laste daye Wee muste not therefore imagine as concerning the will of God that pardon is outwardly offred vnto all men but that there is inwardly an other vvill included vvhich vvil not receiue some fleeing vnto the Mediator But true acknovvledgement of Christ comprehendeth two articles one of the person an other of the office Touching the person vve must most firmely hold according to the heauenly reuelations receiued in the vvritings of the Prophets and Apostles That in this sonne of God our Lorde Iesus Christ borne of the Virgin for vs crucified and raysed againe there are tvvo natures of the deitie humanitie The Diuine nature is the sonne coeternall and consubstantiall to the eternall Father vvhich is called The vvorde and expresse image of the eternall father This sonne was intercessor for mankinde and is ordeined a Mediator and at the time appointed tooke vpon him nature of man in the Virgin Mary And these two natures are so vnited that they are one person The names of his offices are Mediator Redeemer Sauiour King Priest Pastor c. Let vs therefore acknowledge a Mediator Redeemer Sauiour King and Priest this Christ God and man and let vs giue thanks to God for this infinite benefite that he would his sonne to take on him mans nature and vvould this sonne God and man should be the Redeemer Sauiour and heade of the Church which perfiâ—â—â—th all things Of his wisdome whiche is life eternall in this seconde Psalme cleare and famous testimonies are expounded For concerning the vnitie of the essens in the Father and the sonne it is saide Against the Lord and against his Christ For as he that honoureth the sonne honoureth the father So he that despiseth the sonne despiseth th'eternall father Moreouer these words do euidently distinguish betweene the father and the sonne The Lorde saide to me Thou art my sonne this daie haue I begot thee I saith he this daie that is from euerlasting haue begot thee to saie in a true generation of my substance Besides this touching the will of God this Psalme doth euidentlie and not obscurelie preach vnto vs Blessed are all they which pur their trust in him it clearlie affirmeth that this is the will of God that all which beleeue in the Sonne should haue life euerlasting Furthermore of the diuine nature in Christ most assured and most excellent testimonies may be taken out of this psalme For first the psalme maketh Christ thus speake I will preache of the decree which the Lorde saide vnto me Thou art my Sonne this day haue I begotten thee This verse doth the Epistle to the Hebrewes in the first and last chapters plainlie expound Vnto which of the Angels saide God at any time Thou arte my sonne this day haue I begotten thee Agayne Iesus Christe yesterday and to day and for euer Natural birth is one thing and adoption is another thing For the sonne which is adopted and not begotten of the father is taken into the right of the familie But he which is begotten by the father is naturall Neither woulde the Prophet heare teache anie other thing then him vnto whom the Lorde spake to be his sonne but in farre other maner then the other saintes For others vvhether Angelles or men are made the sonnes of God by grace and fauour But this is his sonne by birth Therefore is he sometime called of S. Iohn The onely begotten Moreouer the eternal father vrgeth his onlie begotten sonne in this speech Aske of me and I will giue thee nations for thine inheritaunce and the endes of the earth for thy possession And he saith in the prophet Esaie I will not giue my glorie vnto another Therfore the imparting of this glorie or kingdome is a firme and excellent testimonie of the same substance betweene the father and the sonne Thirdlie the Psalme addeth Serue the Lorde in feare and reioyce to him with trembling Here he ascribeth to the Messias a name which is proper vnto God and commandeth that woorship be giuen to him whereof it is saide in the 6. of Deuter. Thou shalt worship the Lord thy God and him onlie shalt thou serue Finallie a conclusion is annexed Blessed are all they which trust in him For the saying of Ieremie is true Accursed is euery one whiche trusteth in man and maketh fleshe 〈…〉 me Blessed is the man which putteth his trust in the Lorde and vvhose confidence is the Lord. Seeing therefore this Psalme distinguisheth the Messias from the children of adoption and giueth vnto him societie of the kingdome and name of God and wiselie requireth that all men should worship this Lorde
was by gods prouidence preserued So let the godly ones alwayes knowe that they are defended and preserued not by mans helpe or sauegarde but by god as it is saide in Oseas chap. 1. I will saue them not in strength of bowe nor sworde but in the Lorde God The other Figure is taken of warfare The chiefe defence of a Soldyer is a Shield or Buckler which beareth back the enemies weapons So Faith in time of Spirituall conflicte repelleth the deuils weapons or instrumentes For faith enuyroneth vs with the presence of Christ who helpeth vs that the enemie is not able to subdue vs euen when we are greatly ouerlayed and repelleth the insulting enemye As the deuill layde sore at Dauid and went about to subdue him as he did Saule but Dauid stoode to him not in his owne strength but in faith that is in confidence of gods presence of whom he was strengthned least he would haue fallen And hee beléeued that he was not deâ—â—late nor cast from out of gods fauour nor forsaken of god but that he was receaued and preserued vnder gods defence and that he should be deliuered from all euil and enioy the socyetie of gods Electe in the life eternall And neither was he satisfyed with the names of Tabernacle and Shielde but he addeth moreouer the Metaphore of Coronation or Crowning because he would signifie that God both helpeth them which fight in a good cause and also geueth them the victory whose badge is a Crowne according to that saying No man is crowned but hee which striueth â—awfullie Furthermore what force the blessing of God hath and what ioyfull gladnes the acknowledgement of the presence and helpe of God stirreth vp in the hearts of the godly ones the heape of wordes after a certaine sort declareth They are saith he glad and they shaell sing c. Finally they triumph as Conquerors deuyding riche spoyles but the peace and ioy which the holy ghost stirreth vp in theÌ„ cannot be expressed in words Therefore I am more bréefe as here and for a conclusion I ad herunto a prayer agréeable vnto this fifte Psalme The Prayer ALthough thou O eternall God Father of our Lord Iesus Christ which art iust and seuerelye punishest sinners yet notwithstanding in confidence of thy great mercie promised for thy sonnes sake Iesus Christ our Mediator I flee vnto thee as a petitioner And craue of thee with feruent prayers and with my whole heart that thou wouldest mercifullie take compassion vpon me and gouerne mee with thy holie Spirit that I swerue not from the rule of thy holie worde Deliuer thy vniuersal Church and me sillie sinner from the manifest violence of Tirantes and vngodly subtilties of Sophisters which bende and practise all industrie and force of theire kingdome vnto our destruction Be vnto vs a strong Forte and Shielde against all cruell enterprises and assaultes of the enemies of thy Gospell and vnto vs enuironed with thy fauour as with a Crowne grant and geue the victory through thy onelie Son our Lord and Sauiour Iesus Christ our Mediator our Propitiator our hie Priest Amen ⧠The sixte Psalme Domine ne in furore c. THE ARGVMENT THis Psalme is ful of doctrine concerning greatest matters as of sinne of the wrath of God of punishment of repentance and of faith imbracing forgeuenes of sinnes and mitigations of punishmentes For the Prophet acknowledgeeth his imperfection and deformitie and feeleth the wrath of God against sinne and feareth eternall abiection This tentation in the godly ones is much more sharper then death it selfe Neither in deede is it proper vnto a vaine and careles minde to enter into reasoninge with it selfe touchinge the greatnes of sinne the wrath of God and faith embracing forgeuenes of sinnes But this is the proper and secrete wisdome of the Church of God neither is it learned but in an vnfayned conflicte and true wrastling of the minde and in true Inuocation vpon god And as in euery conuersion there are two motions Mortification that is Contrition and Viuification that is Consolation which is wrought by faith So in this Psalme there are not onely most bitter complaintes and feelinges of the wrath of God but also Comfortes wherein the Spirite with inexpressible sorrowe craueth helpe and wrastleth thorowlie These are all and singular the conflictes of the godly ones wherein themselues discerne the greatnes of their sinne are in great feares and tremblings which no tongue of man can expresse at full But least they should vtterlie quaile with sorrowe they are againe raysed vp with Faith and Inuocation whereby they craue Gods fauourable mitigation of afflictions doe praie for the vniuersall end and Consummation of the same Whose examples are proponed in the deluge in the burning of Sodome in the destruction of Aegypte and in the subuersion of the Cananites So â—aith Hieromie in his 10. Chap. Correcte mee O Lorde but yet in thy iudgement not in thy furie least I be consumed and brought vnto nothing And Abacuck cap. 3. Lorde when thou art angrie remember thy mercie c. With such like sayinges doe the Prophetes craue mitigation of punishmentes and doe also witnes that their sinnes deserue greater punishment But that God doeth spare and beare with our infirmitie which cannot abide so great indignation or wrath Which things sith they so be let vs not without sorowe nor without feare of Gods horrible wrath Looke vpon our sinnes which publiquelie and priuatelie doe abound in mankinde but let vs thinke to feele smart therefore and let vs craue mitigation thereof For there is no doubt but through true repentance and ardent prayer both publique and priuate punishmentes are mitigated Verse 1. LOrde rebuke me not in thy furie nor chastize me in thine anger THis most sorowful prayer springeth not in the mouth of the secure or carelesse persoÌ„ neglecting or despysing the wrath of God but in the godly hearte which considereth how great a thing sinne is how great a thing the wrath of God is and so vnfaynedly sorrowing and trembling when hee feeleth himselfe accused by the Law and tasteth y â— wrath of God against sinne Such a heart vnfaynedly craueth forgeuenes of sinnes conioyned with mitigation of punishmentes For he knoweth that in God there is goodnesse surpassing which asswageth and mitigateth al iust displeasure as he himselfe saith in the 11. of Ose I will not execute the fiercenes of my wrath because I am God and not a man That is albeit I am horribly angrie with sinnes and doe threaten grieuous punishmentes vnto the disobedyent yet I lenifie with immense goodnesse this great displeasure and I asswage the punishmentes vnto such as truely repent them because I will not that my creature should vtterly pearish and the knowledge of my name to be vtterly extinguyshed vpon earth but it is my good pleasure that my Church haue her countenance and that there become many fitte and necessarie persons for the vocations of this life and of the Church
the voyce of my weping Verse 9. The Lorde hath heard my complainte the Lord hath receyued my prayer Verse 10. Let them be ashamed and mightely confounded all mine Enimies Let them be sore ashamed and confounded quickly NOw recoueringe him selfe from out of a vehement and grieuous plonge whereas no sorow may be compared he begins to render thankes to God for that he hath heard his prayer For these wordes testifie that these former sorowes and sythes proceede from a minde praying vnto God and in time of prayer resistinge the deuill which went about to distroy Dauid as he had destroyed Saule But when as faith like a sheeld is apposed against the weapons of the deuill they are repulsed because faith taketh hold vpon Gods promises and verily beleueth that we are cared for are heard and preserued of God and affirmeth that we are gouerned by the hand of the Sonne of God present with vs like as by the hand of God Moyses was led through the standing waters as saith Esayas cap. 63. And as the former verses discribe mortification So the last verses largely expresse Viuification that is Consolation which is wrought by faith For in euery sound conuertion of man God mortifyeth and reuyueth he leadeth downe vnto hell and bringeth back from thence as the example of Ionas declareth For although Ionas was swalowed in the deuouring belly of the whale he came yet to that consideration as that he was forsaken of God and cast out of his fauour notwithstanding he was within three dayes by a wonderfull meanes delyuered and safe recouered from perishing This is the scholehouse of Gods power and the wrastling place wherein the holyones are exercised tasting both death and lyfe hell and heauenly paradise But these so greate matters are not learned with a vaine knowledge or insight but with true and feruent conflictes of the conscience struglinge with the wrath of God with the lawe sinne death the deuill and hell But as the Apostle saith Thankes be vnto God which geueth vs victory against our enimies through Iesus Christ our Lord. For although bitter cogitations come into the mindes of men wherewith the deuill turneth out and plucketh away many from God yet as the Prophet saith He that is in vs is stronger then he that raigneth in the worlde with force and fraude So that we may well say with S. Iohn 1. c. This is the victorie that ouercometh the worlde euen our faith And so verily with the Apostle S. Paule Rom. 8. If God be with vs who shall be against vs The seauenth Psalme Domine Deus meus c. THE TITLE The ignorance of Dauid which he songe vnto the Lorde because of the wordes spoken against him by that Aethiopian the sonne of Ieminus HE calleth it Ignorance which the Graecians call Apologian or defence of innocencie and truth This Psalme is a learned and graue defence opposed against the slaunders of Semeus For it is farre vnlike that Dauid would staine himselfe with such wicked mischiefes as are laide against him by Semeus which he neuer once conceyued in his minde But with what wordes Semeus the Sonne of Ieminus went about to blemish or deface Dauid being in exile the historie teacheth in the 16. cap. of the second booke of Kinges So spake Semeus when he reproched the kinge Come forth Come forth thou blood sucker and childe of Beliall The Lord hath reuenged vpon thee all the blood of the house of Saule because thou hast inuaded the kingdome c. Therefore it was a two foulde slaunder which Semeus spake The one that Dauid was the causer of the destruction of Saules familie The other that he possessed by tyrannical and seditious meanes the kingdome taken from Saule But both these were notorius false and neede not longe refutation For Dauid had suffered manie and greate iniuries done by Saule who gaue his wife vnto an other man and violently droue both him and his father and mother out of his contrie and for his sake slewe the Priestes and with a greate hoste pursued him to take awaye his life from him But although Dauid wanted none occasions to destroye Saule and might iust lie haue dispatched both the ensnarer and his enimie yet he spared him least he should amongest the people of God be author of the example to put kinges to death which thinge others afterwardes through ambition would haue imitated And as touchinge the other sclaunder it was manifestly knowne amongest all men that Dauid possessed not his kingdom by sinister menes or sleights but that he was called by God beyond all hope of mans counsell and deuises vnto the kingdome of Gods people But so great is the impudencie of the deuil and of all sclaunderouse persons that they doubt not to call Light darknes and darknes light Wherefore there is no remedie against the stinging of a Sycophant but that God himselfe with horrible plagues doth stopp and shâ—â—te vp the mouthes of sclaunderers And to the end that God would administer this remedie vnto the most vyle diseases we must not onelie vse an Apology which conteyneth a testimonie of our innocencie but much more must we be earnest in prayer wherein we may craue that God for his glory sake and doctrine would vtterly vanquish and distroy such Sycophantes THE ARGVMENT ALthough the title declare the argument yet before we interpret the psalm we must speak of the apt applying thereof we must confute certaine obiections The enimies of the Gospell at this day accuse vs most cruellie and lay in our dish the most detestable crimes of all others as of mouing seditions in the Church and heresies and call vs both scismatikes and heretikes neither may it be expressed with wordes how much the honest person is vexed with these railinges who will not be seene as the plague and distruction of mankind Yet it were more easie for many to suffer most bitter tormentes of bodie and to be bereaued of life then to heare these sclaunderous speeches But least that these rumors should breake our hartes or dismay vs from profession of the truthe we must hould still true and not sophisticall causes because it is needfull that wee differ in our doinges from the defenders of vniust crueltie and erroures Let vs also against these sclaunders recyte this psalme which containeth a two foulde answere there vnto Namlie vtter denyall and prayer for deliuerance But here the ruder sorte dispute or reason touchinge patient suffering and alledge the saying of Christ If any man smite thee vpon the right cheeke turne thou also the left vnto him This saie they doth not Dauid obserue because he speketh not in silence but reasoneth the matter with Semeus the sclaunderer This cauillation will I refute because of the ruder sorte both vertues is prescribed confession and patience For as it is nede full to defend a truecause speciallie of doctrine by a cleare confession so therewith ought we to be prepared in minde to
suffer violence if the Magistrate be either negligent or cruell in doing his office Neither in deede is it patience to be silent and as it were to confirme the aduersaries false and wrongful cause with keeping silence Nay rather confession of doctrine ought to be perspicuous or cleare as it is written He that confesseth me before men c. So Dauid performeth them both Hee affirmeth that he is not guiltie of the crimes which were obiected by Semeus and suffereth grieuous reproches without desire of reuenge As in the 2. lib. Reg. cap. 16. it is written Let him goe that he may curse c. For the Lord hath commaunded him to curse Dauid O wonderfull patience which was perswaded that not by happe we are afflicted but by the knowledge and sufferance of God And although afflictions come of the deuill or from the crueltie of men yet this patience knoweth that they are suffered by some determination of God that there is prescribed them theire limites beyonde the which neither can the malice of the deuill nor of men rage in crueltie This example in manie affaires of our life it is profitable to folowe If anie man hurt or hin 〈…〉 er thy good name it is not necessarie for thee to keepe silence but thou maiest innocentlie excuse thy self and refute thine aduersarie If he geue no place being refuted neither the arbitrators or iudges defend thee as they ought Dauid by his example doth comforte thee that thou maiest know why thou must haue patience and after what maner it pleaseth God I doe also vnderstand howe it is by Dauid reasoned in the 8. verse thus Iudge me O Lord according to thy righteousnes But the application of this saying with other sentences is easie and familier vnto him which vnderstandeth the boundes of humilitie and of glorie Glorie is the testimonie of our owne conscience iudginge others rightlie and of other mens iudging vs rightly Humilitie is a vertue wherewith acknowledginge our owne infirmitie we geue God the Glorie and in our vocation lyue obedient with confidence in Gods helpe and in time of punishment confesse that we are iustly punished Euen as therefore humilitie hath commendacion so often as we eyther haue to doe with God with our selnes or with our frendes So glorie whereof I spake before is to be opposed as a Gorgon against the slaunders of our aduersaries So Dauid rightly and without arrogancie declared that hee tooke not the kingdome and Iurisdiction vpon him perforce but was obedient vnto the calling of God and that hee exercised not priuate desires in ruling when as Semeus obiected that Dauid for gouernment sake both violated the Law and godlines This also may be answered that we must make a difference betweene the righteousnes of the person and the righteousnes of the cause For albeit that the person before god is iust by faith alone yet in the reconciled ones righteousnesse of good conscience is necessarie both for other causes and specially for this that we may therein rest and settle our selues as in a safe hauen when surginge stormes in the troublesome sea appeare that is in time of slaunder and reproche which indeuour not onelie to staine our person but also to blemish and contaminate our doctrine In such a chaunce most true is that saying of Horace Hic murus ahaeneus esto nil nonscire sibi nulla palescere culpa That is As brasen wall impregnable stande here If guiltlesse thou let no blame chaunge thy cheare But hetherto haue we spoken sufficiently of the Title and Argument Now let vs come to the Psalme Verse 1. O Lorde my God in thee haue I trusted saue me out of the handes of all them that persecute me and deliuer me Verse 2. Least as a Lyon he greedelie catch my soule and deuoure her and there be none to deliuer me HE cryeth not out as the tyrant in the Tragedie I louinge solitarines doe perish in despaire But as forsaken of frendes and destitute of visible defences yet hee craueth helpe of the true God which made himselfe knowen vnto the people of Israel nether once againe suffereth he him selfe to be dismayed from prayer as one guiltie by euident tokens wherewith he was by Gods will beset round about For he knoweth and by all meanes holdes it for assured that God alone is his firme and faithfull frend and most sure defence in all calamities according to that saying My Father and Mother forsooke me but the Lord tooke me to his tuition Psal 27. verse 9. With this example then being admonished let vs learne to flee vnto God and craue benefites of him yea though creatures forsake vs striue againste vs. But how harde it is for vs to retaine the light of Faith in such force of stormes and concourse of calamities experience teacheth vs. All men so long as they can seeke for visible helpes and preseruations When they deceiue them many are broken in mind and receiue no comforte But let vs sith all thinges humane rise and fall haue all our confidence of safetie reposed in God alone and let vs crie out with Iob Yea if he shall kil me I will yet trust in him and he shall be my Sauiour That is Though I lose all thinges in this life and this same corporall life also yet I know it is the will of God that I should keepe still this Faith that I should haue care of my selfe that I am receyued into gods fauour that I am an heire of eternall saluation and in this faith and hope dee I comfort my selfe I know that calamities are not the tokens of reiections neither doe I iudge of the will of God as of my miseries but as of his promises For although I acknowledge my selfe to be a sinner and guiltie in the iudgement of God yet hauing confidence in his promise and mercie I beleeue that hee will bee my Sauiour The seconde verse admonisheth vs of dangers which are moe and greater then that they may be comprehended in wordes The Church alwayes so liueth as Daniel sitting amongst the Lions The deuils are alwaies laying snares for vs and afterwardes oft times destroy many Vngodly persons alwayes threaten cruell attemptes against the Church Against so great dangers let vs with great diligence and prayer vnto Christ our preseruer more carefully seeke our defence Verse 3 O Lorde my God if I haue done this if there be iniquitie in my handes Verse 4 If I haue rendered euill vnto him that hath done me good If I haue spoyled mine enemie without causes Verse 5. Let the enemie persecute my soule and lay holde vpon me and take away my life vpon earth lay mine honour in the dust ALthough saith hee by reason of other offences I beare about with me the manifest tokens of guyltines and confesse that I am iustly punished yet as touching the slaunder of Semeus I know my selfe to be altogether innocent and vnworthie of reproche and doe constantly set against them the
THe euentes of thinges which are read in Histories be witnesses of this Psalme The persecution of the Church by the Babylonians stinted when Babylon was taken of Cyrus and Balthasar was slayne as Xenophon wryteth in his 7. booke of the education of Cyrus Yea the Citie and whole Empire of Babilon as Plinie in his 6. booke and 26. Chap. witnesseth beinge the head of all the Caldean Nations became a desolate place or wildernes when that in deede it had before conteyned in length threescore thousande paces within the walles which were in heyght two hundreth feete and in breadth fiftie feete But what so as touching the Monarchie of Babylon I haue here sayde the same let vs suppose may also bee implyed concerninge other kingdomes Verse 7. And the Lord shall raigne for euer preparing his seate for iudgement Verse 8. And hee shall iudge the vvorlde in righteousnes And shall geue sentence vpon all Nations vvith equitie IN the Psalmes there is an vsuall conference of mans infirmitie and of the power of God Wherefore as in the Verse before going he sayde that the change of humane state is more redy then of the most swiftest flying flee Now he adioyneth the contrarie parte as an Antithesis The Lorde saith he together with his worde and Church cannot by any force be wakened nor mooued out of place More safer is it therefore and far better it is to trust in God onely then to put confidence in a thousand Princes amongst mortall men whose mind or pleasure or fortune or life may be changed And what so are here spoken touching the iudgementes of God the same may be reserâ—ed first in déede vnto the ministerie of the worde wherein the holy Ghost rebuketh the world of sinne of righteousnes and of iudgement After wardes they may be applyed vnto the final iudgemente wherein the secretes of all mens heartes shall be brought foorth to light and the damned sinners shall bee throwen into eternall tormentes Of this iudgement are testimonies naturall knowledges which witnesse that there is a God and what maner of God and that he will iudge the worlde For in vayne had God made a difference betwéene honest and filthy cogitations in meÌ„s mindes were it not but that afterwardes sollowed a punishment of the same difference confused Moreouer impossible it is seeing there is a God that there should be no prouidence and no difference betweene the wicked and the godly The wicked florish here the good are oppressed Ergo Needefull it is that there doe another life remayne wherein the difference shall be For in so much as God declared that he had care ouer Abel Ionathas Esaias and Ieremias before their death if he afterwards did neglect them that should not in déede stande with prouidence and righteousnesse It is manyfest therefore that they which deny there remayneth any other iudgement after death doe derogate from God both prouidence and righteousnes touching a great parte of mankinde yea euen of them which here excell in righteousnes For if God both now neglecte his seruantes and afterwards no immortalitie remayn surely I scarcely vnderstande how eyther prouidence or righteousnes might be attributed vnto God But these thinges are in another place more largely declared at full Verse 9 And the Lorde shall deliuer the oppressed Yea in time conuenient will hee deliuer and in Tribulation Verse 10. And let all that knowe thy name put their trust in thee Because thou forsakest not them that seek thee Oh Lorde THis most sweete promise and consolation let vs oftentimes consider vpon and let vs know that it is not geuen vs in vayne God assirmeth that he wil neuer forsake his Church which truely acknowledgeth inuocateth and worshippeth him He also sheweth what maner of Congregation the true Church is Namelye a poore and feeble congregation and which trusteth in the name of the Lorde as Sophâ—nias in his 3. Chap. saith Neyther in deede doth this Psalme vainly interpose the clause of helpe and deliuerance vnto this promise viz. in times conuenyent but with great prouidence speaketh to this purpose It lyeth not in vs to prescribe God a meane and time but these are altogether to be commended vnto his Prouidence because God after another maner and at other time delyuereth then eyther we in this our imperfection doe thinke or wish for Of this rule there is extant a notable example in the historie of Iudith Cap. 8. When Iudith had knowledge that the Priest had appointed God the space of fiue dayes She chyding the Priest saide Who be you that thus tempte God This speech prouoketh more the wrath of God you haue set God a time to helpe vs being ignorant both of meanes and time to helpe our selues therefore let vs haue God before our eyes and of him craue acceptable euent in silence and hope And that I may let passe other examples which declare that God is both present with his Church and doth vnfayuedly heare the sighinges and prayers of the godlye ones Yea certainly euen in our tune God preserued in safetie the noble Prince Iohn Fridericke Dutie of Sarony both in his warres and in his captiuitie and also afterwardes restored him to liue prosperouslye with his wife and children Verse 10. Sing vnto the Lord which dwelleth in Sion Shew foorth his louing kindnesses vnto the Nations HE clearely affirmeth that there is the Churche and House of God and there doth God dwel where the promise of grace and life euerlasting is preached which God hath reuealed peculyarlye For the Ethnickes doe know the Law after a sorte but for this are they not the children of God But that congregation is the Church of God wherein soundeth the voyce of the Gospell as I haue often sayde els where But after we haue learned which is the true Church let vs know the commandement of God is with minde will prayer and confession we adioyne our selues vnto that Congregation wheresoeuer it be Which when we doe we are then the children of God sociates of the true Church and callers vpon God in confidence of his Sonne our Mediator we are vnfaynedly heard gouerned and preserued of God With this doctrine touching the Church we being confirmed doe seeke refuge in the same Tabernacle of God as the Psalme witnesseth in another place and as it were haue hid vs by the Aulâ—ar Let vs knowe also there is diuers calamities set before our eyes but in these let vs craue and looke for helpe from God For that the Church is burthened with great calamities by the verse following it may be vnderstoode where it is sayde that god wil haus an account made him touching the blood of the godly ones Verse 12. Because he vvill haue an account of theire bloud Hee hath remembred it and forgetteth not the cryinge of the poore HYtherto hath he recyted doctrine of the iudgemente of God and concerning his church and what maner a one it is Now makes he mention of the persecution of the holy
Although Christe knoweth the euent of this matter yet he knoweth hys infirmitye and the greater his wisdome is so much the more vnderstandeth he what a thing the wrath of God is and knoweth how the same may not be borne without the helpe of God Therefore craueth he both helpe and delyuerance of his Father Verse 2 All my delight is among thy Saintes with them that excell in vertue vpon Earth HEre followeth the finall cause why hee requyred helpe and delyuerance This agony of minde sayth he is therfore by thee ordayned that this my obedyence might satifise thy righteousnes that thy most heauy wrath myght be pacyfied sinne might bee extinguyshed also a great part of mankinde restored vnto righteousnes and glory euerlasting and that God might haue an eternall Church or Congregation of whom he might be acknowledged and worshipped For let vs alwayes remember these wordes that we rightly beleeue that the Sonne of God was also made a sacrifice for vs and made intercession for vs and also applyed his sacrifice for our saluation in these wordes Among thy Saintes is all my delight c. That is these thinges suffer I for the holy ones sake and them doe I loue vnfaynedlye But let vs here vnderstande and know touching thys application that it must be taken of vs by fayth Christ applyeth hys Sacrifice vnto all persons but namely hée sayth Vnto the Saintes That is as Iohn interpreteth the same to all true beleeuers For so will he haue his sacryfice to profit thee if thou by fayth beleeuest the fruyte of thys Sacrifice pertayne vnto thee if thou beleeuest by reason of the same sacryfice the wrath of God is surely pacyfyed for thee and that thou art certaynly receyued into grace or fauor art hearde in thy Prayer and saued by his meanes Therfore sayth S. Paule Rom. 3. We are iustified freely through his grace by redemption which is in Christ Iesus whom God hath appointed our Mediatour by faith in his bloud So is he saith he thy Propitiator when thou beleeuest that because of his death God is pacyfyed with thée This doctrine of Applycation let vs alwayes and with speciall care remember and let vs consider both poyntes namely where Christ hath applyed for his Sacrifice and how all men ought to apply the vtility or fruyte of the Sacrifice vnto themselues Verse 3 But they that runne after another God shall haue great trouble Verse 4 I will not offer vp their sacrifices of bloud neither will I take the name of them in my lippes AFter that he hath spoken of the Application and of the true Church he addeth an Antithesis of the difference of the true Church and of other Sectes which heape vp Gods wrath by despising this so great a benefite namely the Sacrifice of the Sonne of God Christ loueth his Church onely which embraceth the Gospel he loueth not other sectes machometistes and heretickes Likewise againe the Church acknowledgeth Christ her onely Mediator and embraceth his doctrine onely neyther hath she defiled her selfe with the opinions or ceremonies of other sectes As therefore he saide a litle before In the holie ones which are vpon earth and with them that excel invertue is al my delighte c. That is the congregation which heareth me For their sakes in this my passion doe I bestow all these my labours All my functions are to this end ordeined that I may helpe them For this congregation am I careful for this do I labor and make intercession the same doe I gouerne defende and preserue So now addeth he That hee condemneth the sacrifices and Prayers of them which will not heare him I vvill not sayth he offer vp their sacrifices neither will I take their name in my lippes That is I will not make mention of them I will not make intercession for them vnto the Father These sayinges and such like discerninge the true Church from other Nations and true Prayer from hipocrisie Let euery one of vs diligently meditate in our mindes For they both in godly maner instructe oure mindes of thinges necessarie and they illuminate in vs faith and inuocation For the first part of this psalme agreeth with the Prayer of Christ which in the 17. of S. Iohns Gospell is recited I pray for them I pray not for the world but for those whome thou hast giuen me because they are thine Finally the Interpretation of them nothing offendeth me which accommodate or applye the Antithesis vnto the abrogation of Leuiticall Ceremony and the reiection of the people of Israel not acknowledging the time of their visitation Verse 5. The Lorde is the portion of mine Heritage and of my cuppe It is thou which supportest mine inherytance Verse 6 My lotte hath fallen vnto me in a pleasant place For in deede I haue an excellent heritage HE returneth vnto the descriptiō of the true church which he calleth his Heritage For what can be thought more sweete a thing then that the church gathered from amongeste mankinde is called an excellente and singular Heritage of the Sonne of God For although the Sonne be made heyre of all thinges vniuersally as the Epistle of S Paule Chap. 1. witnesseth yet hath hee redeemed no parte of his Herytage with his bloud but the Church amongest mankind Therefore let vs not doubt but that the loue of Christ towardes vs is true and feruent like as S. Paule in the 5. Ephes witnesseth thus Christ loued his Church and gaue himselfe for her that he might sanctifie her c. Also that particle is to be obserued where he saith that the Church shalbe supported by the eternall father amongst so great ruins of kingdomes and so gréeuous confusions of opinions religions and maners of men Let vs also set before vs this consolation in this our age wherein so many mightie Kinges do threaten that they will vtterly destroye the true ministerie of the Gospell and the true church Verse 7 I will magnify the Lord which hath prouided for me yea moreouer in the night season shall my raynes teach me THis verse which is the beginning of thanks giuing doth the epistle of S. Paule to the Hebrewes cap. 5. very well interprete in this maner who in the dayes of his humanitie offering vp his prayers and supplications with a mightie clamoure and with teares vnto him which hath power to saue from death was by reason of the true obedience and humilitie of his minde heard of his father And surely seing he was the Sonne of God yet by those tribulations whiche suffered did he learne obedience and was made perfect c. This clearely affirmeth that Christ powred forth his prayers with a feruent soule and was heard of his father by reason of his obedience receyued great fruite of his miseries euen the same obeydience wherewith God reioyceth more and is more delighted then with sacrifice For like as when we are tempted we praye and render thanks for delyuerance according to that Call vpon me in
integrity of my hands in the sight of his eyes THe perfecte pullishing of the next verse before is in these 4. verses declaring what righteousnes hee will foreshew For hee saith that Saule hated him for this cause and therefore was he beset with the practises of his enemies because with a simple faith he obayed God calling him For the worde Via or way most commonlye signifyeth a vocation Therefore is there in this place a necessary and most profitable admonition set downe First that we should not follow our owne imaginations or deuises But in all maner of our delyueraunce from dangers we should consider the commaundement and calling of God Secondly because if we heare the commaundemente and calling of God and that our will obserueth his will and studyeth to perfourme obedyence vnto God then are we not idle nor contemptuous Thirdly let vs require help of him euen for this cause for that wee endure the labours enioyned vs of God which are pertayning vnto his glorie This admonition reprehendeth both those vices that is our idlenesse and the confidence in our selues and commaundeth vs that our diligence be set forward and that therewith in true faith and hope we should craue and looke for protection helpe and good successe from God in all our affairs Verse 26 With the holie thou shalt be holie and with the Innocent person thou shalt be innocent Verse 27 With the chosen thou shalt be chosen and with the froward thou shalt be froward HEre is the reason of Dauids deliuerance because in God there is wisdom discerning both right and wrong And agayne a will in him desiring that which is right and forbidding the contrarie also with an vnfained indignation both repelling and destroying the same But whereas it is here obiected God seeing he is iust and good can not be peruerted that may easely be refuted for such a one God is as we are not in déede touching essence but touching effecte and applicacion For as he rewardeth the godly with good thinges and with his strong hand preserueth them in daungers So the disobedient and contumacious in haynous offences and such as contemne his worde doth he hale perforce vnto punishment by wonderful meanes But God preserued Dauid here according to that saying The Lorde knoweth howe to take his holie ones out of trouble And contrary wise he destroyed Saule in his last battle with tragicall calamities Let vs learne therefore to feare God whose hande is stronge for eyther effecte both to delyuer and also to distroy Verse 28 Because thou shalt saue the people which are brought lowe and thou shalt destroy the eyes of the proude Verse 29 Because thou lightest my candle O Lorde my God lighten thou my darknes HEtherto hath Dauid spoken of his defence from God against Saule Now doth he commemorate his glorious victories whereby the pride and insoleny of the nacions neare vnto him was tamed and subdued Reade the historie in the 2. lib. and 8. cap. of the kinges concerning the Syrians Moabites Ammonites Palestines and Amalachites whome he conquered Verse 30 Because in thee shall I burst thorowe a huge hoste of enemies and through my God I shall leape ouer a wall Verse 31 From the vndefiled way the wordes of the Lord are tryed with fire he is the defender of all them that put theire trust in him Verse 32 For who is God besides the Lord or who is stronge but onlie our God Verse 33 God hath girdid me with power and hath made my way vndefiled Verse 34 Who hath made my feete swifte as the feete of harts and setting me vp on hie Verse 35 Who teacheth my handes tofeight and mine armes that I may breake euen a bowe of steele THese sixe verses which folowe require no longe exposition But are easelie to be vnderstoode by a comparison betwene the heathen or ethnickes warâ—â—oures and souldioures of Dauid Mightie and profitable pesonages to theire countrie were Fabius and Scipio but howe much more excellent had they bene if in those theire so greate exploytes they had called vpon God and beléeued that he had bene theire present protector and guyde in so great battels Also if they had exployed their victories to sette forth the doctrine of God of prayer vnto God and of eternall life By right therefore do we extoll Dauid as farre incomparable aboue these warriers whe well knewe that he was by Gods inspiration armed with his valiencie and in those his warres called vpon God and fought his battels for defence of true religion Verse 36 And thou hast geuen me a sheelde of my saluation and thy right hand comforteth me and with thy meeknes doest magnifie me Verse 37 Thou hast enlarged my goinges vnder me and my foote steppes are not weakened Verse 38 I will persecute mine enimies and I will ouertake them And I will not returne till I shall destroye theÌ„ Verse 39 I will bruise them that they shall not be able to stand they shall falle vnder my feete Verse 40 Aad thou hast foregirded me with strength vnto battle and thou hast ouerthrowne them that rise against me vnder me Verse 41 And thou hast made mine enimies to turne theire backes vnto me and hast scatered them that hate me Verse 42 They cryed and there was none to saue them euen to the Lord but he heard them not Verse 43 And I will beate them to peeces like the dust before the face of the winde as the claye in the streetes will I distroy them SAule being slaine and Dauid nowe hauing peace with the nacions adiacent there arose a domesticall fire kindled by his sonne Absolon whereby Dauid him selfe and almost his whole kingdome were in greate â—eoperdie For that saying of Pindarus is most true Facile est ciuitatem mouere etiam deterrimis sed iterum in sua sede eam collocare difficile est nisi deus adsit principibus gubernator It is an easie thing to moue discorde in a citie euen amonge the worst persons but to setle the same againe in her former quyet it is a harde thing except God as cheefe ruler be present with princes Therefore Dauid boasteth not as Timotheus the Son of Conon did who in a certaine speach vauntingly saide This haue I donne and not fortune But he ascribeth vnto God the restoring of his kingdome into her pristine peace and tranquilitie Verse 44 Thou shalt delyuer me from the gainesayinge of the people thou shalt set me in authoritie ouer nations a people whome I haue not knowne shall serue me Verse 45 With attentiuÌ„e eare shall they obey me straunge Children haue dissembled with me Verse 46 Straunge children are worne away and they haue trembled in theire aduersities LIke as Paule oftentimes repeateth a complainte of false brethren which openly can flatter but secretly if at any time occasion serue them can power out theire poyson So Dauid here applyeth the like complainte touching his factious Citizens such as were Seba and many others But he foresheweth that
enterchange of their proper names must also be obserued in the other Verses Most truely sayde it is that the Gospell refresheth and comforteth our soules But Philosophie is onely a meditation of death But the Lawe is the power of sinne That is sinne were not so cruell were it not armed with the Law For by the Law sin is made sinne mightely Seeing therefore remedies for our sorrowes can neither be requyred of Philosophy nor yet of y e Law we must confesse that the only doctrine of the gospel doth effectually heale the wounds of the sore as in the 6. cap. of Esay Christ saith The spirite of the Lord is vpon me therefore hath he anoynted me that I may heale the broken or contrite harte c. For as it is also said Of them which being readie to dye of the Apoplepy are saued and as it were brought out of the iawes of death when as they hold the iuyce of wormwood vnto theire nosestrilles So these most sweete consolations So god loued the world c. Iohn 3. And againe Come vnto me all ye that laboure c. with many mo such like are the vanquishers of death and of desperations Dauid when he liued in exile by his sonne Absolon was driuen out of his kingdome felte this effecte of the Gospell working in himselfe and with remembrance of his owne sinnes was not a litle tormented The same felte also the conuerted théefe Finally no doubt euen all the godlyones fynde by experience that they can enioy no comforte in any place but in the Gospell which is the ministerie of the Spirite and of life Verse 9. The testimonie of the Lord is faithfull geuing wisdome vnto the simple THe thirde Epithet or name of the Gospell agréeth with y t saying of Christ Sanctifie them in thy trueth thy word is the truth Iohn 17. That is the only doctrine delyuered by the Sonne of God by the Prophetes and Apostles is the trueth touching God Besides this the doctrine of all sectes touching God are deuilish furies they do not publish God nor sanctifie mens mindes This saying therefore descerns the Church from all other sectes and condemneth all straunge opinions touching God which are contrarie to the gospell The fourth Epithet may be vnderstoode in the sentences of Christ and of S. Paule considered of vs. For so Christ in the 11. of Matt. saith I thanke thee O Father of heauen and of earth that thou hast hidden these thinges frō the wise and hast reuealed them vnto the simple ones And againe S. Paule 1. cor 1. Not many wise men after the fleshe c. But the folishe things of this world hath God chosen c. But they are the simple ones which haue no vaine ostentation or trust in theire owne wisdome and righteousnes but acknowledge theire owne infirmitie and theire corruptions and carefully séeke to put remedies vnto the woundes of theire conscience In such persons is the voyce of the gospell effectuall leauing in them the pearcing perswasions of that wisdome and righteousnes which pleaseth God but others swelling or puffed vp with pride or loue of theire owne righteousnes wisdome remayne in extreme erroures and blindnes yea and in the ignorance of greatest matters Verse 10 The precepts of the Lorde are righteous reioycing the hart the commaundement of the Lord is pure geuing light to the eyes THe fift Epithet is referred vnto the equallitie of the gospell because it accuseth all men without respecte of persons and againe promiseth and bringeth the grace or fauour of God vnto all them that flee vnto the Mediator For both phrases of the effecte of the gospell are vniuersalll viz. The preaching of repentance And the promis of grace But of this sentence els where it is ofte spoken The sixt Epithet agréeth with the second requires no longe exposicion because the godly knowe that The kingdome of God is not meate and drinke but peace and ioye in the holy ghost Rom. 14. The seuenth is opposed against corrupt doctrine of true inuocation for no nation nor sectes forsaking this worde delyuered by the sonne of God the prophetes and Apostles hath pure doctrine of god and inuocacion of the true God The eight let it be vnderstoode by an Antithesis The whole nature of men is blinde because she carrieth about her darknes namely doubtfulnes of God carnall securitie distrust false inuocation of the minde doubting and fleeinge from god and other innumerable motions straying away from the lawe of God But this blindnes doth not the world vnderstand No he is in loue with him selfe and extolleth himselfe by reasone of his small shadowe of externall discipline But the church being by the worde of the gospell admonished of sinne acknowledgeth and bewaileth her mishaps and craueth of god new light righteousnes and lyfe Verse 11 The feare of the Lorde is pure abyding for euer The iudgments of the Lord are true and righteous altogether THere riseth in deede by the lawe a feare but not sincere that is a seruile feare without faith which fléeth from God and doth not attribut prayse vnto god when man is iustly punished but by the gospel ryseth a sunne-like feare ioyned with faith which amonge sorowes reuyueth and camforteth the minde and draweth nere vnto God yea beséecheth and receaueth of him remission of sinne This faith maketh a notable difference betwene a seruile and a sunnelike feare Verse 12 More to be desired are then gold and farre aboue pearle or precious stone and more sweeter then hony or the hony combe VNgodly persons séeke after riches and pleasures and yet notwithstanding in great aboundance of riches and pleasures are they pore and wreched because these good thinges at length forsake them As when Pompey was ouercome no pleasures did asswage his sorrowe But Dauid being driuen into exilement and destitute of all humane helpes retaineth this firme consolation He knewe that he had his sinnes forgeuen he knewe that he had a mercifull god and he rested in god he knewe he should not vtterly perish This consolation taken out of gods word is more excellent then golde and sweeter then any hony I will adde here for declaration of the Antithesis the versicles of Solon For what so he said touching vertue this more truely may be applyed vnto the worde of God Multi improbi sunt diuites Et boni exiguas opes habent Sed nos non mutabimus cum ipsis Virtutis possessionemque sola firma est Nam opes subinde mutant Dominum Many euill men of welth haue store And good men they are very poore But we with them no charnge will make Of vertues possest nor them forsake Which vertue alone kydes firme with men For riches theire Lord chaunge now and then Verse 13 Yea thy seruant is admonished by them in keeping them there is greate rewarde MAnifolde profit is there in gods worde For it not onely teacheth but also admonisheth it ruleth helpeth vs with counsell it gouerneth the
after this speake touching the argument of this Psalme No doubt it is that the first pare of the psalme is a plentifull notable description of glorie which Christ had in his resurrection triumph and sitting at the right hand of God for euer shall haue For as in his passion he was brought low and debased worse then Angels and men so rising froÌ„ death to life triuÌ„phing he was placed in high dignitie of glorie as in the 2. Philip. it is saide Therefore hath God exalted him geuen him a name which is aboue all names c. This glorie did the Apostles beholde whole 40. dayes together For there saw they mortalitie to be fullie wholie abolished in christ they sawe a new nature shining in the light of heauen in a new righteousnes and life And seeing it properlie appertaineth vnto the priest to blesse not only the kingdome of Christ but also the priesthoode of this Lord is here described Let vs therfore hold still the definition of the high priest in the church that the difference betwene Christ and other priestes may be perceaued The hye priest is a person immediatlie sent from God to the publishing of the gospell to pacefie by his sacrifice the wrath of god to pray for vs hauing witnes that he shall be heard and by which person benefites promised in the newe testament are bestowed vpon vs. By this difinition it is cleare what difference there is betwene the priesthoode of Christ and the ministeries of the teachers in the church For he is the fountaine of doctrine which being pronounced from the bosome of the eternal father he hath made knowne Other teachers onlie receaue the benefites mencioned from this master Secondlie he onelie with his sacrifice and intercession pacifieth the wrath of his eternall father But the miseries or calamities of other ministers are not sacrifices for the sinne of mankind but eyther punishmentes for certaine proper offences eyther els tryals or exercises of faith discerning true faith from hipocrisie eyther els testimonies of the doctrine of immortalitie which they professe and are signes tokens nothing failing coÌ„cerning the iudgments that shalbe Last of al the high priest by his merit efficacie geueth spritual blessing that is delyuerance from the curse of the law froÌ„ the wrath of God forgeuenes of sins the holie ghost life euerlasting as in the 1. of Iohn is written Out of his fulnes we al haue receyued grace for grace Other teachers are onlie ministers of the worde of the gospel of the sacraments by the which the sonne of god is effectuall Let this high priest therefore be discerned from Prophetes Apostles and other teachers in the church as Iohn baptist saith I baptise you with water but he baptiseth with the spirit Mat. 3. cap. The second parte of the Psalme is a tragical sermoÌ„ concerning punishmeÌ„ts of the Iewes who with most cruel kindes of death persecuted Christ and his Apostles for vnto these denounceth he destruction of theire regiment and of theire church and also perpetual banishment thraldome This comminatioÌ„ or threatning can no man read without great feare of minde speciallie seing the thing sheweth that the regiment of the Iewes was so distroyed that it could neuer be restored that the Iewes were punished with perpetuall banishment Also let that come into our consideration which Paule Rom. 11. settes before the reader If God haue not spared the naturall branches much lesse shall he spare the wilde or vnnaturall branches That is if the Iewes were destroyed with so horrible punishmentes for theire vnthankfulnes and contempt of the gospell out of whome Christ was borne after the flesh let vs feare like punishmentes of contempt in greeuous offences sithence the same God is iudge both of Iewes and Gentiles But now let vs proceede to the exposition of the Psalme sVere 1 O Lord in thy strrngth shall the king be glad And in thy sauing helth how exceedinglie shall he reioye THis Pean or solemne songe is a most ioyfull victorie of Christ raysed from death to life and making glorious tryumph ouer sinne death the deuill and hell For as by reason of our sinnes he was weake and mortall and cryed aloude vpon the crosse My God my God why hast thou forsaken me So being exalted by the right hand of God for our righteousnes he spoyled his enemies and caryed them captiues in his triumphes bereaued of all power As in the 2. to the Coloss and in the 68. Psalme is written Men say that Epaminudas Prince of Thebes in accomplishing his greatest exploytes saide that he reaped this speciall profite or fruite of his enterprises in that he had his parentes the beholders of his glorie So there is no doubt but the sonne of God reioyceth in the iudgement and testimonie of his eternall father approouinge and helping forwardes his victorie against the deuil and his champions Being fully repleate with this inspekeable ioy he affirmeth that he is well apayd and reioyceth and that hee can neither by wordes or outwarde apparance sufficiently declare the greatnes of his affecte But seeing this his victorie is also oures let vs with ioy embrace the same and let vs lay foorth the same as a Gorgon or Shield of Pallas before the kingdome of the deuill crying aloude with Paule 1. Cor. 15. Death where is thy stinge Hell where is thy victorie Thankes be to God which hath geuen vs victorie through our Lord Iesus Christ Vndoubtedly if with perpetuall minde and consideration we were conuerted vnto the image of Christ thus rayses from death and ascending vp into heauen we should more easelye beare the sorrowes of this most short and most transitorie life and we would lesse be afrayde in the middest of death But our hearts are too colde in considering vpon the promises of Christ Be ye of good cheare I haue ouercome the world Iohn Againe I liue and you shall liue Let vs therefore craue of God that he would with his holy spirite illuminate in vs the consideration of these speciall matters and also woulde geue vs ioy and confidence which is the vanquisher of feares and doubtinges Verse 2 Thou hast geuen vnto him his heartes desire And hast not denied him the prayer of his lippes I Haue before now and then saide That prayer is after a twofolde manner The one which proceedeth from cogitation of minde and a confidence illuminated in the will of God and fleeing vnto God inwardly crauing and expecting good thinges The other which is made with the tongue expressing those motions of the heart and the heart therewith agâ—â—â—ing And God requyreth an expresse veice that others may be instructed confirmed Yea that euen the deuils when true prayer vnto God is heard may tremble for feare and flée away Therefore it testifieth that both sortes of prayer is heard of God For what can the bountifull hande of God deny vnto his onely begotten and beloued Sonne But seeing the Sonne hath