〈…〉 nde and bodie doe not any thing con 〈…〉 stande how great good thinges are expressed 〈…〉 pell namely true inuocation vpon Bod firme consolation to their mindes and a rule of life which thinges are not to be reputed amongst bondes or fetters but amongst the chiefe blessinges and benefites of God Wherefore it is doubtfull whether this madnes of the enemies of the Gospell be more worthy of hatred or bewayling Verse 4. He that dwelleth in the heauens shall laugh at them and the Lord shall make them as moâ—king stocks DOubtfull it is not but the mindes of the godly in such rage of the enemies doe sorowfully séeke where the Church shal be and where the light of the doctrine and puritie and voyce of the ministerie shall remaine Wherefore we shall remember this most sweet consolation let vs knowe that God laugheth to scorne y e practâ—ses of the enimies which thus farre tend that the church and light of the true doctrine might be extinguisht and that the ministerie of the Gospell shall still continew yea though the worlde should be chrushed together For seinge The gates of hell shall not be able to ouerthrow the Rocke whereupon the Churche leaneth as vpon his foundacion they shall neuer bringe to passe that which hye priests and kings wickedly indeuour whose chaunge is more easie then of the flye that most swiftly flyeth And whome the holie Ghost in other psalms compare vnto chaffe drosse smoake yong thornes and haye on the house toppes then which things there is nothing more fraile and momentany It liketh mee to recyte in this place the verses of Hesiodus which teach that he plaies a foolish part who striueth against a more mightier person then him selfe when as he can neyther bee the better and yet addeth vnto his owne miserie derision and mockerie Imprudens vero quicunque velit cum poteutioribus contendere victoriaque priuatur atque pudorem doloris patitur Verse 5. Then shall he speake vnto them in his wrath and in his furie he shall destroy them A Horrible threatning denouncing punishment to these enemies of the Gospell which are vncurable God will not for euer deride the most foolish practyses of frogges and mise which assaile the Church But shortlie after like a Storke or Curlewe hee shall deuoure these little frogges and mise turning vpside down their common welthes and kingdomes But the efficacie of the wordes in this threatning must be diligently waied of vs. He shall speake vnto them in his wrath Compare here the wrath of man be he neuer so mightie with the wrath of God For mans wrath we may escape eyther by fléeing away or by séeking refuge or by death it selfe But Gods most iust and most seuere wrath no man can escape First because God is euery where as it is said in the 139. Psalme ver 7. Whether shall I goe from thy Spirite or whether shall I flee from thy presence If I clime vp to the heauen thou art there If I make my cowche in hell loe thâ—â— art there also If I take vnto mee the morning winges and shall dwell in the farthest partes of the sea yea there also shall thy handes guide me and thy right hand shal holde mee fast Moreouer sith God is light there can no darknes take vs away from his eyes according to the saying in the same psalme verse II. And I said perhapes the darknes shall couer me and the night was as the day light about me Because darknes are no darknes to thee But the night shineth as the day and darknes is all one with thee as the light Finally because this Lord is the iudge of the quicke and the deade not death in deede it selfe is any remedie for vs against the wrath of God Which things sith they are so it becometh all creatures thorowly to tremble in thinking on the wrath of God and to feare the iudgement of God which is a fire consuming al flesh as it were grasse and all the glory thereof as the litle flower of the field But least that any man do thinke the wrath of God to be vaine and should with gyantlike boldnes scoffe at all threatnings of God as vaine bugges to feare vs with and as fables eyther deuysed by painters or Poetes Let him call to mind the histories of all ages which are plentifull witnesses that the threatnings of God are ratefied and that mans contumacy in most mischeuous and haynous trespasses is always reuenged with most horrible punishments For who knoweth not the hystory of Pharao Senacherib Nero Maximinus Iulianus and others innumerable whiche procured vnto them selues and to their common welthes plage and distruction by theire vngodlye practises in oppressinge the church of God For the worde of God is not a vanishinge voyce but in deede and sâ—quell is confirmed as it is written Hee spake the word and they were made hee commaunded and they were created Although therfore some sitting in the threnes of humane happines do most proudly contemne these thunderclapes of the voyce of God yet a litle after they shall often haue in theire mouth thie verse Discite iustitiam moniti non temnere Diuos Learne yee iustice being admonished and not to dispise the Gods Verse 6. But I haue anoynted my kinge ouer Syon my holy hill THe narration foloweth the exordium wherein first of all the persons are to be considered The eternall Father cryeth of his Sonne I haue annoynted or appoynted my Sonne to be kinge ouer Syon That is of the church gathered of the Jews and Gentils For although the Jews haue this prerogatiue that Christ of the seed of Abraham and of Dauid was borne according to the flesh and in Iudea both taught and wrought miracles Yet notwithstanding by this blessed seede of Abraham and of Dauid not onely the Jewes but also the Gentiles are blessed seing the same is Lord of all and rich towards all that call vpon him But seeing the Sonne is appoynted of the Father to be king and heade of the church and the wil of God is eternal and immoueable according to that in the 46. of Esay My counsaile shall stand and my will shalbe donne c. can we doubt but this king with his kingdome together with all the power thereof shall endure for all eternitie Let vs strengthen our selus with this most sweete consolation and let vs belieue that the church of God shall endure not onely amongest the decayes of kingdomes but also if the world should come to an end And in this confidence let vs defend and propagate the scriptures and doctrine delyuered vs from God Which wheresoeuer it is rightly preached let vs knowe that there is the church of God in déede and let vs expresse true inuocation and other godlie dueties And although mans helpe shalbe wanting yet notwithstanding let vs craue and looke for helpe and defence from God the eternall Father of our lord Jesus Christ which hath constituted the kingdome of his sonne which alloweth and defendeth it and which hath made knowne him selfe vnto maÌ„kinde by publishing so many promises concerninge the preseruation of his Church But here let vs remember the godly profitable admonition which is geuen vs by D. Martin Luther in this exposition vpon these last wordes of Dauides If anie man vnderstand this that he doe see in
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
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