the perpetuall preseruation of the doctrine deliuered from God and the safety of his silly flock which reteineth this doctrine and endeuoureth to aduance the same For although the foure kingdomes are dispersed and horrible confusions and verations of all things in mankinde haue beene seene as the whole historie of the world witnesseth yet amiddes so great downefalles and desolations of kingdomes some congregation of God hath remained otherwhiles greater otherwhiles lesser and the doctrine is eftsoones purified and published by apt teachers which the sonne of God sitting at his right hand hath stirred vp and giuen as it were notable gifts vnto his Church Doubtles god suffreth for a season tyrants fanaticall teachers and their Champions to rage with cruelty against the Church and yet in meane time the Confession of many and other signes are euident witnesses of the gospell And afterwardes the furyes of vngodly persons in notable examples are punished like as Pharao the Cananites Iewes and Ethnickes were destroyed whose cruelty was very great Verse 10 Be still then and knowe that I am God I will be exalted among the heathen and I will be exalted in the earth This is a precept wonderfull and vnknowen vnto philosophy but it agreeth with that saying of Isay cap. 30 verse 15 In rest and quietnes shall yee be saued in quietnes and in confidence shall be your strength c. what is that rest and quietnes then what is that to be still Primum tollerare impositas aerumnas Deinde non accersere negotia sine vocatione Tertio non vt solet humana diffidentia Discurâ—ere ad varia praesidia c. First to beare patiently calamities laied vpon vs. Next of all not to deale in any busines beyond our vocation Thirdly not as mans distrust was wonte to runne hither and thether to seeke diuers safegardes Like as the kings of Iuda one while leaned vppon the Egiptians an other while vppon the Syrian kings and an other while vpon others and being intangled with foolish confederacies were compelled to follow other furies Against this impatience vnnecessarie busines and distrust of such as seeke helpes without a right order are these wordes opposed Be still then and knowe c. that is be silent looke for helpe from God runne not hither and thither into Egypt into Syria to the Turkes nor to the Afrikes In a good cause be ye of quiet mindes and looke for defence from God and if any thing happen otherwise it is yet better to endure calamities than with indirect enterprises to blemish a good cause Verse 11 The Lord of Hostes is with vs The god of Iacob is our refuge The last verse is a conclusion containing a testimony of Gods presence in his church and of deliuerances in calamities which are not to be ouercome or vanquished by mans enterprise PSAL. XLVII Omnes gentes plaudite manibus To him that excelleth a Psalme exhortatory committed to the sonnes of Korah THE ARGVMENT THis is a notable prophecy touching the calling of the Gentiles which saint Paul in his Epistle the second and third chapters to the Epesians doth greatly manifest where he teacheth verse eleuen The Gentiles were in times past without God without Christ without his holy Spirite without promise of the Gospell and without hope of eternall life Then the which misery none could bee conceiued greater For what is man ignorant of God and of Christ but the enimy of God the dwelling place of the Deuill and a Cast-away from God not yet in trueth seeing the wrath of God but within a while after shall feele it and when he would escape beyonde all course of nature yea and would be vtterly brought to nothing and yet cannot but shall be tormented with sorrow euerlasting This horrible figure must we thinke vppon that we may learne to extoll the gathering of the Church from amongst the Gentiles For at this day the Gentiles which are called vnto the society of Gods people are Citizens with the Saintes and of the householde of God 2. Ephes 19. And againe Coheires of one body and coparteners of the promise touching Christ Let others therefore be in loue with frayle and momentany benefits let them thirst after vaine honours let them seeke after corrupt pleasures and their instruments Let vs meruel at and magnifie this benefit that we are cooptate into the City of God and Common wealth of the heauenly Citizens where together with the blessed Angelles we shall liue for euer and euer and shall be filled full of lights and righteousnesse in God Psal XLVII And exposition thereof Verse 1 O clappe your hands together al ye people O sing vnto god with the voyce of melody Verse 2 For the Lord is high and to be feared he is the great king vpon all the earth Verse 3 He shall subdew the people vnder vs and the nations vnder our feete Verse 4 He shall chuse out an heritage for vs euen the worship of Iacob whome he loued Verse 5 God is gone vp with a merry noyse and the Lord with the sound of the trumpe THe kingdome of god saith Paul is not meate and drinke but righteousnes and peace and ioy in the holy ghost Rom. 14. 17. This Psalme describing this kingdome of God and Christ is an exhorter vnto all people to clappe their hands together and to sing with the voyce of melody that is let them shew with gesture and speech their ioyfulnesse illumined by the holy ghost For seeing ioyfulnesse is a motion wherewith the heart contenteth himselfe in some good thing that good thing theweth what is the obiect or contrary vnto this ioyfulnesse Because Iehouah the high fearefull and great king aboue all the earth that is bicause the Messias God and man is the conqueror of sinne and death and bestoweth this victory vpon all that beleeue according to this saying 1 Cor. 5. 57. But thankes be vnto God which hath giuen vs the victory through our Lord Iesus Christ Againe Ioh. 16. Be yee of good comfort I haue ouercome the world verse 33. Moreouer I liue and you shall liue also Iohn 14. 19. Namely through my merite and effectuall power For I by my passion haue destroyed sinne and death and by my resurrection I am so effectuall that I will restore vnto you righteousnesse and life euerlasting This victory and effectuall â—power of Christ raigning doth Paul freely confesse that he had not as yet comprehended at all and saith further his strength striueth that he may by some meanes comprehend the same The same confession let euery one of vs haue in mouth and mind and craue that with a face vncouered we beholding the glory of God may bee transformed as it were into the same image from brightnes to brightnes as it were of the spirit of the Lord. 2. Cor. 3. 18. But although this be the summe of the verses which I haue recited yet notwithstanding let vs if it please you weigh and consider all the words the Messias
is expresly called Iehouah wherefore seeing this name discerneth God from creatures and from all idols no â—◠〈…〉 there is diuine nature in the Messias Againe vnto the Messias is attributed highnes or greatnes which may be vnderstood two waies absolutely and relatiuely for absolutely he is so exalted that hee sitteth at the right hand of God and is God of the liuing and of the dead like as he himselfe saith Math. 28. Vnto me is giuen all power in heauen and in earth vers 18. But relatiuely hee is exalted in true acknowledgement and inuocation wherein we craue and looke for from him necessary benefits for our body and our soule and with a constant confession wherein we preferre this Lorde before all other things of our life possessions and peace But why is the epithet or word Terrible added Not vainely nor vnaduisedly is our King adorned with this title for as he is prosperous and wishfull vnto vs so he striketh our enimies with feare which no creature is able to expresse at full As for example the deuils do horribly tremble because they know assuredly that the sonne of God wil iudge them and they see before hand their punishments wherewith they shal be tormented world without end The fourth particle The great king aboue all the earth discerneth the king Christ from all gouernements For no Monarchy euer yet contained all the whole earth For it is manifest that the vtmost bounds of the Roman monarchy I wil not say of others reached not beyond Euphrates neither did the Persians Parthians nor the other East people at any time come in subiection vnder the Romanes But this king gathereth his Church from out of al mankind though the kingdomes of the world spight and repugue at the same For He is the king of glory as in the 24. psalme and 10. vers it is said whose vassals and court-keepers are all the kings and Princes of the earth Let vs therefore feare this king and let us preferre his commaundements before the vngodlie decrees of all other kings according to the rule Acts. 5. 〈…〉 â—â—st obey God more then men But where it followeth He shall subdue the people vnder vs that do the Jewes falsly wrest to the dreame of the politicall kingdome of the Messias For they imagin that the Messias hauing conquered the gentiles shal only raigne in this world and shal with a iust and peaceable gouernment rule the nations of the world according to the law of Moses but this imagination do both many other things refute which here I omit for vreuity sake and also the very first verse of this psalme 7. O clappe your hands togither all yee people c. For no man oppressed with thraldome and cast vnder other mens feete hath been seene to take any great pleasure by that estate of life If therfore the Israelits only should rule in the world hauing enthralled the gentiles surely I vnderstande not what cause shoulde possibly stirre vp other people to so great ioyfulnes Wherefore casting away the dreames of Jewish dotages let vs vnderstand this verse touching obedience due to the ministery according to the gospell For as S. Paul saith 2 Cor. 10. 4. 5. vers The weapons of our warfare are not carnal but mighty through God to cast downe â—oldes Casting downe the imaginations and euery high thing that is exalted against the knowledge of God and bringing into captiuity euery thought to the obedience of Christ Furthermore though it be most true that the people of Israel were in time past peculiarly beloued of God yet after the Jewish pollicy or gouernment was destroied let vs know that there was no difference betweene the Jew and the Grecian but that the heritage of the sonne of God is in all beleeuers whether they bee called Jewes or Gentiles like as S. Peter spake in the house of Cornelius Actes 10. vers 34. Of a truth I perceiue there is no respect of persons with God vers 35. But in euery nation he that feareth him and worketh righteousnes is accepted with him Let therefore the vaine bragging of the Jewes be quite driuen away wherein they striue or contend that they only are the heritage and peculiar people of God because as S. Paul saith Ro. 9. ver 8. They which are the children of the flesh are not the children of God but the children of the promise are counted for the seede Verse 5. God is gone vp with a merrie noise and the Lord with the sound of a trumpe It is a thing manifest that the psalme alludeth vnto the representation of a triumph wherein a multitude of souldiers and people carried from place to place doth gratulate and reioice in the victory of their chiefe Captaine partly with their voices partly with the sound of trumpets extolling his wonderfull and deuine felicity But where it is said that our king is gone vp on high it must needes be that he first descended or went downe for so saint Paul reasoneth in the 4. cap. Ephes 9. 10. verses Now in that he ascended what is it but that he also had descended first into the lower partes of the earth He that descended is euen the same that ascended farre aboue all heauens that he might fill all things That is he which suffered the horrible feeling of Gods wrath against our sinnes c. But of this ascending and descending shall more hereafter be spoken in the 68. Psalme Verse 6. O sing praises sing praises vnto our God O sing praises sing praises vnto our King Verse 7. For god is the King of all the earth sing ye praises with vnderstanding By the word Singing so often repeated hee clearely declareth and not obscurely what manner worshippings this king requires specially for he is not worshipped with gorgious ornamentes nor with tragedies made vpon silly captiues but he that will seeke to please this king must sing yea and sing with vnderstanding that is he must embrace true doctrine with faith and good conscience and must professe and propagate or aduance the same Theu doe not the enemies or contemners of true doctrine sing with vnderstanding but they call vpon him with a contradiction or gain-saying Neither doe Hipocrites which breake the commaundementes of God euen against their conscience sing with vnderstanding no though they professe the doctrine bycause The kingdome of God consisteth not in word but in power 1 Cor. 4. 20. Therefore as Saint Paul saith Let vs fight the good fight keeping fayth and good conscience that is let vs not yeld our selues to error striuing with the foundation of articles of fayth neither let vs fall away against conscience Verse 8 God raigneth ouer the heathen God sitteth vpon his holy seate Although the sonne of God hath alwayes euen from the very beginning gouerned the natioÌ„s of the earth with a general action namely with such wherein he is present with all creatures so as he preserueth them so long as he will preserue them and
he destroyeth whome hee will destroy yet by an other meanes hee is at this day present with the Gentiles called vnto the societie of the church namely wherby he not only preserueth the liues of them but also worketh motions in them acceptable vnto him and beginneth new light and righteousnesse Touching this gouernement of Christ seeing I haue else-where oftentime spoken I come now to the next verse Verse 9 The Princes of the people are ioyned vnto the people of the God of Abraham for God which is very high exalted doeth defend the earth as it were with a shield In al ages from the beginning of mankind there haue bin and are and shalbe some Magistrates or rulers chosen of God vnto eternall saluation and called vnto the societie of the true church Touching this calling of Princes this last verse makes most sweete mention For first it calleth them Shieldes of the earth that is defenders of good men and good maners and reputing their countries benefits to be their speciall and chiefe commodities For good Princes are the preseruers of peace and discipline defending the bodies and goods of their subiects against vniust violence thrusting away robberies and enemies Therefore Alfonsus king of Naples had this proper crest to his Armes A Pelican sucking out her owne blood for to feed her yong ones with And he put therevnto this his posie or sentence Pro lege pro grege that is for the law and the people And Achilles in the 9. booke of Homers Ilyades saith Sicut Auis quae pro pullis implumibus ipsa Euolat pastum miseris parat haud secus ipse Pro Danais mala multa ferens quot saepe peregi Peruigiles noctes quot luces marte cruentas Assiduò dum bella gero dum praelior ipsis Proque viris coniugibus Danâ—umque salute Like as the bird which for her yong ones flies Forth meate to get and there with them to fee de So for my Graecians suffering harmes likewise How many nights haue I watcht for their neede How many daies with martiall cruell might Haue I made warres whiles for all these indeede Both men and wiues and Greekes welfare I fight Furthermore it saieth that they are ioyned vnto the people of the god of Abraham as Noah faith in Gen. 9. 27. They dwell in the Tabernacles of Sem that is they are the companions of the true church of God and do support and cherish the same with godly dueties Truly it is a great glory to be accompted and called a Shield of the earth and a Tree vnder which subiects are fedde But it is a farce greater honor to be seene in that societie whose gouernour and head is the Sonne of God and which is sanctified with the holy spirite vnto life euerlasting Although then there haue beene mighty men and profitable persons to their country as Fabius and Scipio was yet by right we do preferre before these gouernours Dauid Iosias Constantine Theodosius Iohn Frederike Duke of Saxony and such other like who were not only members of the true church but also with their godlie duties furthered the aduancement of the doctrine of God of inuocation and of life euerlasting Last of all this verse affirmeth that God is very high exalted of the shieldes of the earth Let this particle be applied vnto the persons and dueties of Magistrates and Rulers For then do the personages of Princes exalt the Lord when they submit and yeelde themselues and all theirs which they haue in possession vnto Christ and doe preferre the gospel before their tranquilitie life and al worldly goods whatsoeuer Such do rightly spreade their clothes before Christ But as to duety appertaineth the Lord is exalted by them in the ordinance of churches and schooles wherein the worde of God dwelleth plentifully with all wisedome Let godly princes therefore vse this verse as a cognusance or armes and let them thinke that they are Shieldes of the earth and not that indeed onely but also that they are members of Gods people and verely euen the chiefe and head members whose race and course of life maketh most to the glory of Almightie God and the saluation of many men PSAL. XLVIII Magnus Dominus laudabilis valde A Song or Psalme of deliuerance committed to the sonnes of Korah THE ARGVMENT THis Psalme is a most sweete Sermon as touching the Church containing doctrine consolation and precepts For first it describeth the church and discerneth her from other sects For al other sects do onely teach the particle of the lawe touching externall discipline and others deuise other worshippings of Idolles but they are vtterly ignorant of the Sonne of God and of the gospell that is the promise of the free remission of sinnes of reconciliation and of the inheritance of euerlasting life to be giuen by faith in the sonne our mediator But in the church is retained an vpright scund doctrine of the Law and the gospel and the knowledge of the Sonne of God for vs crucified and raised from death to life And that alone congregation wherein the sonne of God our Lord Iesus Christ is acknowledged who was crucified raised from death to life is the church indeede praising and worshipping God with true inuocation This difference is needeful to be holden by vs against Thammerus Latomus the Louanist Stenchus and such other like which do worke infinit confusion and imagine that the members of the church are in all places whether they be Ethnicks or others whose liues or manners are honest After this the Psalme proponeth here a Consolation very necessary touching the stabilitie of the Church which as a Rock immoueable standeth fast in the sea according to those verses Vt pelagi rupes magno veniente fragore Quae sese multis circumlatrantibus vndis Mule tenet scopuli nequicquam spumea circum Saxa fremunt laterique illisa refunditur alga As rocke or huge sea bancke which sowsing tide With roaring waues rush-on doth firme abide Nor rocke nor foaming stone do fret or fume But flagge or reede ytoste to the shoare consume For although Turkes tyrannicall Kinges and Bishops prepare and practise all their force and indeuor to the destruction of the Church yet the gates of hell shall not preuaile against her Math. 16. 18. neither shall the power of this world destroy her vtterly Finally this psalme deliuereth vs a precept which biddeth vs to loue helpe and adorne the true Church This precept O that euery man would in his place or calling obserue and woulde not rend the Church with discordes nor would not suffer the Cruelty of those Tyranes to rage But because many men are little moued at this exhortation it is therefore not to be merueiled at that in euery place there are so many offenders which bleuâ—â—â— the beuty of the Church But woe be vnto them by whom offences come Matthew 18. 7. Psal XLVIII And exposition therof Verse 1 Great is the Lord and
pars pro toto wherein some men haue a will to trifle out the whole matter handled in this point All are gone out of the way For the saying of Saint Paul is most true which no wise man can gaine-say Al men haue neede of the glorie of God that is of true acknowledgement of God and of obedience agreeable with the decalogue or table of the commandements of God which God esteemeth for glorie doone vnto him and wherewith he is glorified and worshipped Verse 5 Are not they without vnderstanding that worke wickednes eating vp my people as if they would eate bread they haue not called vpon God Verse 6 They were afraide where no feare was for God hath broken the bones of them that besieged thee thou hast put them to confusion because God hath despised them Hitherto hath he spoken of the note that is of the sorrowfull and lamentable corruption of mankinde now reciteth he the fruits of the most wicked tree whereof first is vniuersall vnrighteousnes which filthily in diuers and sundry maners breaketh the law of God an other is tyranny of gouernours who as Nazianzene saith besides their owne rightfull reuenues that is tributes and taxes doe take with the hands of Briareus what themselues lift from the possessions of their subiects The third fruit is either neglecting of prayer or a false kinde of prayer which is the breach of the second commaundement The fourth and last fruit superstition which feareth a fault where no fault is and maketh more account of mans traditions then of Gods commandements but lest any man should slide into such opinion that he should thinke tirants and others do sinne vnpunished hee addeth a threatning touching present and eternal punishment in the sixt verse he hath broken the bones of them that besieged thee that is the Lord scattreth confoundeth and abhorreth extortie tortioners that is all sinners which turne not from grieuous sinnes but do go forwards in contempt of God and fall he adlong out of some mischefs into others And because the punishments of Tirants are more heinous in sight I will recite certaine tragical ends of some enemies of the church that others looke well into these examples may learne righteousnes and not to contemne or despise God Nero who first practised persecution against Christ procured his owne death and destruction Domitian was slaine of his frends conspiring against him euen in his owne palace Maximinus was slaine of Pupienus at Aquilia Daetius was destroyed in the morish ground of Misia when he fled from the Gothes Valerian together with his brother was slaine at Insubres Airelianus was ouerthrowen of his owne Notary at Heraclia and Dioclesian died poysoned at Salonia Verse 7 O that the saluation were giuen out of Sion vnto Hierusalem O that the Lord woulde deliuer his people out of captiuitie Verse 8 Then shoulde Iaacob reioyce and Israel should be right glad All the prayers and all the sighes of the holy ghost haue their force and effects of promises as elsewhere often I haue saide This verse then is a promise touching the Mediator whome Simeon in his song Luke 2. 30. calleth the saluation of God From him saith he must we craue and looke for true libertie that is deliuerance from sinne and from euerlasting death and restitution vnto righteousnes and life euerlasting This Lord as Simeon also saith ibid. vers 32. is a light to lighten the Gentiles and the glory of the people of Israel Therfore as S. Paul saith 2. Cor. 10. 17. He that reioyceth let him reioyce in the Lord. PSAL. LIIII Deus in nomine tuo saluum me fac To him that excelleth on Neginoth a Psalme of Dauid to giue instruction when the Zephims came and saide vnto Saul is not Dauid hid among vs 1. Sam. 23. 19. THE ARGVMENT THe histories are knowen whose mention is made in the title For the Ziphims twice betraied Dauid as it is written in lib. 1. reg 23. 26. But although the history of Dauid doth not admonish vs of many things yet surely in this very place especially let vs consider two examples one of a marueilous deliuerance the other of a rare and vnaccustomed patience For not in all his histories is there any like example which may be compared with Dauids moderation in this place For other men do both vnderstand and in effect proue the saying of Pendaerus which is extant in the second Ode or Song of the Pithians Amico volo esse amicus hosti autem vt hostis â—â—u lupus occurram alias aliunde veniens obliquis viis Vnto a friend a friend I will bee And an enemy vnto an enemy Or euen as a woolfe will I my selfe set By crooked wayes comming elsewhere him to let But first let vs speake of Dauids wonderfull deliuerance and almost incredible Saul was by many means letted of his purpose that he could not kill Dauid For at one time he was called away by the irruption of the Philistims at an other time by a heauy and not indeede naturall sleepe but by Gods prouidence being so ouercome hee could not hurt Dauid for it is expresly saide The Lord had sent a dead sleepe vpon them vers 12. These things though Democritus and the epicure would say they hapned by chance yet let vs know that Dauids soule was by God preserued as Abigael most sweetely said Like as it were bound in the bundle of life with the Lord his God 1. Sam. 25. 29. For according to the saying in 2. of Pet. 2. 9. The Lord knoweth to deliuer the godly out of temptation seeing he doth that which is most lawfull and is not tied to second causes So at this day in diuerse maners the practises of the enemies of the gospel and of the church are hindered letted and the seely litle flocke keeper of the heauenly doctrine is so defended and preserued that these deliuerances may not be referred but vnto God onely There followeth an example of Dauids patience farre exceeding the moderation of philosophers For reason after a sort mooueth them vnto gouernement of moueable matters or of externall gifts that they doe not any thing against iustice or other vertues But this Dauid doth the holyghost gouerne and guide and as S. Paul saith 5. Galat. 24. 3. Coloss 5. mortifyeth the deedes of the flesh in him For though by great right he might haue put Saul to death and especially in the very best oportunity of all circumstances yet he spared his intrapping enimy and in that point obserued the most graue rule of S. Paul 1. Cor. 10. 23. Al things are lawful for me but all things are not expedient as if he should say we must not alwayes looke for what we may do with great right but much more what may bee more profitable by example For if Dauid vsing the law of defence had slaine Saul he should haue blemished an excellent cause which hee had and shoulde haue beene the
it were a prophecy of the passion of Christ our Lord and of the punishment of the Iewes For like as Saul persecuted Dauid with an implacable or vnpacifiable hatred so the blind and furious Iewes raged with hatred against Christ But as Dauid when Saul and his familie was extinguisht almost vtterly destroied florished and raigned king of the Iewes so the politicall gouernment of Moyses lawe beeing vtterly destroied and the Iewes wandering in perpetuall banishment Christ sitteth at the right hand of his Father and giueth most ample gifts or benefits vnto his church Psal LIX And exposition thereof Verse 1 Deliuer mee from mine enemies O God defend mee from them that rise vp against mee Verse 2 O deliuer mee from the wicked doers and saue me from the blood thistie men THe same things which Dauid prayed for against Sauls messengers let vs pray for in like maner against the popes adherents by whom many godly ministers are for matrimony cruelly slaughtered when neuer yet any barbarous nation killed men for the like cause And neither onely doe they exercise Nero like cruelty against charchmen but they kill and slay also other honest and godly persons when they transgresse any vngodly law These bloody persons let all godly men with most feruent prayers craue of God that he would either cal them backe to amendment if they be amendable either els euen at the first to destroy them Verse 3 For loe they lie waiting for my soule the mighty men are gathered against me without any offence or fault of me O Lord. Verse 4 They runne and prepare themselues without my fault arise thou therefore to helpe me and beholde Some man peraduenture would aske what cause should mooue Saul to lie in wait nights and dayes to slay Dauid Againe euen so what cause should mooue the pope and his confederates to set themselues so cruelly against our churches Touching this question Dauid heere answereth that Saul had no grieuous nor iust cause which he might lay for excuse of his fury For although Saul burnt with hatred at the felicity of Dauid and sorrowed sore to see this yongling to be esteemed of all men before himselfe and his some Ionathas euen by Gods prouidence yet with no right did he persecute Dauid whome to obey he must needes when God of necessity would haue it so Euen so our aduersaries although they are displeased with vs when they are reprooued of their vngodly opinions and worshippings yet can they not but with rashnesse and impudency obiect vnto vs any corruption of doctrine in vs for those things which wee â—eauch touching al the articles of the Christian doctrine most sure it is that the same doe agree with the Scriptures propheticall and apostolicall and with the symbols or articles of the Christian belâ—efe Therefore like as the Iewes for no iust cause hated Christ so do papists practize without any cause great and iust to destroy churches or congregations religiously constituted But touching two sorts of iustice or righteousnesse in the seuenth psalme before it is spoken largely the one concerning our good conscience the other concerning our persons Concerning the righâ—eouâ—nesse of our person the psalme sâ—â—â—h 143. 2. Enter not into iudgement with thy seruant because in thy sight shall no man liuing be iustified Againe Pfal 130 3. If thou O Lord shalt marke streightly what is done amisse O Lord who shall abide it Touching the righteousnesse of the cause let vs holde that saying of Paul 2. Cor. 1. 12. This is our rejoycing euen the testimony of our conscience that we liue in this world in simplicity and godly purenes and not in fleshly wisedome but by the grace of God we haue had our conuersation in this world This reioycing is needfull before God when we aske or craue of God that he would helpe a iust cause and before men openly because he confirmeth the godly ones and vanquisheth the victories of the vngodly ones Verse 5 Stand vp O Lord God of hosts thou God of Israel to visite all the heathen and be not mercifull vnto them that offend of malicious wickednesse Verse 6 They goe to and fro in the euening they grinne like a dogge and runne about thorow the city Verse 7 Beholde they speake with their mouth and swordes are in their lippes for who doeth heare Often times in the psalmes this question is handled whether we may curse our enemies yea or no and although some men make answere otherwise yet these three verses are so manifest that they require not long reasoning of the matter For first of all blasphemy is to be condemned when immediatly it hurteth the glory of God Next of all blasphemers are to be accursed because they sinne the sinne vnto death Thirdly wee must craue that God would represse errors and their fauourers These things being thus considered the declaration of the precept deliuered from Christ is easily vnderstoode Luk. 6. 28. Blesse them that curse you namely blasphemers which are recouerable for in the societie of our enemies some persons there be recouerable Verse 8 But thou O Lord shalt haue them in derision and thou shalt laugh all the heathen to scorne Verse 9 My strength will I ascribe vnto thee For thou art the God of my refuge Verse 10 God sheweth me his goodnes plenteously and God shall let me see my desire vppon mine enemies Verse 11 Slay them not least they forget but scatter them abroade among the people and put them downe O Lord our defence No doubt of it these verses do prophecie touching the remnant of the Jewes people which after the destruction of Hierusalem wandered amongst the nations so many yeares But here let vs consider of the causes why the politicall lawe of Moses was destroied than which there was none more excellent in al the world And certs the first cause is for that it pleased God to set downe an horrible or fearefull example of his wrath against the enemies of Christ Touching this cause Christ saith Luke 19. 44. Because thou knewest not the time of thy visitation c. Therefore in these daies let them feare like punishments which either despise the pure doctrine of the gospel with an Epicuriall contempt or endeour what they can to destroy the same with an vngodly wilfull stubbernes The second cause is that the matter and euent may shew that the promises touching the Messias are not to be vnderstood conerning a politicall kingdome but concerning euerlasting benefits The third to manifest that the workes of the lawe are not righteousnes before God The fourth that the Jewish prerogatiue which they had in their owne nation might be taken away For if Moises his policie should as vnto this day haue remained no doubt of this these which were conuerted out of the Jewes would chalenge and take to themselues a singular prerogatiue for their temple and ceremonies which they had The fifth cause that the destruction of
Downefalles of Kingdomes and it mentioneth here also of the life euerlasting For if the Church should be oppressed and extinguished with the Downefall of kingdomes she should not for euer be able to remember her Spouse or husband Allwayes therefore shall there in this life remaine a Congregation reteyning the profession of the true doctrine and shall after the raysing vp of the dead remayne in the eternall society with God where it shall enioy his wisdome and goodnes without end So be it PSAL. XLVI Deus noster refugium To him that excelleth vpon Alamoth a song of triumph or thankesgiuing for deliuerance committed to the sonnes of Korah THE ARGVMENT HEere is set downe in this Psalme a most sweete consolation touching the stability of the church For it affirmeth that there hath alwayes remained and for euer shall remaine hereafter a Church or Congregation which shall embrace the gospell of the sonne of God yea though kingdomes practize the destruction thereof For albeit the calamities of the Church be great yet amongst these is she not forsaken of god who saueth her in the middest of the raging floods and so being troubled restoreth and healeth her But other kingdomes and other religions are vtterly destroyed Therefore let vs also apply this psalme vnto vs and let vs render vnto him thankes that the congregation of his elect ones is amongest vs which most truely is only in the congregation of them that are called whereas God will haue the preaching of the Gospell to sound forth amongest vs wherewith hee doeth call and doeth gather vnto him a Church and that hee gouerneth preserueth and defendeth the same Yea let vs celebrate or haue in honour euen this same benefite of his also that hee vouchsafeth to giue some meane harbours at this day for the aduancement of the true doctrine And though the enemies thereof doe threaten that they will confusedly scatter the congregation of the Teachers and Schollers yet let vs hope that God will defend some places of godly studies and let vs so pray that he would defend them Psal XLVI And exposition thereof Verse 1 God is our hope and strength a very present helpe in trouble Verse 2 Therefore will wee not feare though the earth be moued and though the hilles bee carried into the middes of the sea Verse 3 Though the waters thereof rage and swell and though the mountaines shake at the tempest of the same WE all by natures perswasion do so reason there is no congregation durable except it haue some certaine resting place and gouernments ordained for defence thereof The church hath neither any certain abiding place nor is defended by the amity of kings but is rather oppressed and dismembred Moreouer shee is a miserable congregation like as the Apostles calamities in times past our daily miseries do declare In these spectacles or shews what other thing may mans reason conceue but that within a while both the true doctrine and studies of this same doctrine should vtterly be extinguished But against this humaine reason this Psalme comforteth vs saying vers 1. God is our hope and strength c. For although kingdomes do not defend vs yet notwithstanding God himselfe protecteth and preserueth vs. Of tais consolation the church of God standeth in neede that we may know shee shall yet remaine and be though shee haue no certaine abiding place or defence of kingdomes Therefore often is this consolation repeated as in Esay the 51. vers 16. I haue put my wordes in thy mouth and haue defended thee in the shaddow of mine hand that I may plant the heauens c. That is I ordaine the ministery of the Gospell that shall not be defended of kingdomes but shall rather be cruelly assaulted or oppugned therefore do I my selfe promise defence thereof I will protect the ministers of the gospell the churches schooles and godly studies yea though the whole worlde in a rage should bende it selfe to destroy the gospell Although then we haue not any humane helpes or safegards at all as in that Psalme 27. 10. ver is written My father and mother haue forsaken me yet let vs set before vs these sayings wherewith if we shall stirre vp our faith we shall vnfainedly feele that God will be with vs and that we shall be by him helped gouerned and defended Verse 4 The riuers of the flood thereof shall make glad the citie of God the holy place of the tabernacle of the most Highest Verse 5 God is in the middest of her therefore shal she not be remooued God shall helpe her and that right earely Verse 6 The heathen make much adoe the kingdomes are moued but god hath shewed his voyce and the earth shall melt away Verse 7 The Lord of Hostes is with vs the God of Iacob is our refuge Wise men suppose that in so great confusion of kingdomes the state of religion can neuer long endure in one and the â—ame safety but are eft soones otherwhiles extinguished and otherwhiles springing vp What time the Caldeans held the â—oueraignety of Babylon then and there was Baaâ— worshipped Afterward Alexanders conquest brought in thither Iupiter Olympus And the thing it selfe sheweth that the destructions of kingdomes draw downe with them changes of religions as when in Asia and Africa the doctrine of Christ was extinguished then euery where raged the furies of Mahomet with these examples many are mooued that they suppose Christs doctrine euen much alike and to be extinguished with the very dreames of the Gentiles And it is out of al doubt that the Deuill fighteth fierâ—ely and disquieteth whole kingdoms especially for this determinate end euen to destroy the whole church of God vnto this so great danger this psalme opposeth a most sweete consolation in the 4. verse The riuers of the flood thereof shall make glad the cities of God c. That is the ministerie of the gospel in the church shall remaine for euer because God dwelleth in her as in his holy Temple and hath limited the sea within his bounds beyond which it shall not possibly passe That is though kingdomes enuying the church greatly storme and rage yet notwithstanding the power of the world shal not destroy the church which shal stil remaine yea though the whole world frushed together fall downe as elsewhere it is said Math. 16. The gates of hel shal not preuaile against her verse 18. Let vs therefore holde firmely fired in our mindes this consolation and now set the same before vs in our present daungers Verse 8 O come hither and beholde the workes of the Lord what destruction he hath brought vppon the earth Verse 9 He maketh warres to cease in all the world he breaketh the bowe and knappeth the speare insunder and burneth the chariots in the fire Hee adioyneth vnto the Consolation an exhortation wherewith he perswadeth the vniuersall Church to consider the wonderfull workes of God namely the Downefalles of Kingdomes the chaunges of other religions and
voyce of the Archangell and with the trumpet of God c. This comming or comming againe of Christ although it be prosperous and wishfull vnto the godly ones according to that saying Luke 21. 28. Then lift vp your heades because your redemption is nighe Yet notwithstanding it striketh the vngodly ones with horrible feare who shal then behold him whom they haue crucified as Zacharias sayeth cap. 12. verse 12. For then when all men shall be raysed vp from death vnto iudgement all diuilles shall be cast away yea and all men which doe not first in this life turne vnto God into euerlasting torments And although it hath beene diuersly disputed vppon touching the interpretation of the 5. verse Gather my Saintes together c yet I deeme this to be a most simple plaine meaning There is a great multitude of hipocrits which boast themselues to be the church by reason of their profession and ceremonies when as their hearts are without true feare of God and true fayth From this multitude will I discerne mine owne people that is the right holy ones which preferre the promise touching the mediator before sacrifices and doe knowe in what order ceremonies are to bee obserued and howe they please me namely by laying a foundation that is by acknowledging the mediator and for his sake in receiuing remission of sinnes and beginning a new obedience morall in their heart which the commandement of God requireth Such holy ones are the faithfull keepers of the testament or promise from me deliuered and they are the publishers of righteousnes which is made manifest without the lawe whereof the Lord and the Prophets doe beare witnesse as in Rom. the 3. chapter Verse 7 Heare O my people and I will speake I my selfe will testifie against thee O Israel for I am God euen thy God This apostrophe or turning speech appertaineth vnto the whole church wherein there are not onely new borne members but also many not new borne but yet hauing a good opinion touching the true doctrine Therefore it speakes vnto them both and truly it exhorteth those new borne to goe forwards in the race of godlines but others to correct their opinions and affects heare O my people saith hee a sermon of the first commaundement which is the fountain and foundation of all other commaundements I am the Lord thy God that is I haue made my selfe knowen vnto thee not onely by a lawe giuen but also by a promise published touching the mediator Thou shalt therefore heare both kinds of doctrine as well when the law preacheth vnto thee thou shalt feare me vnfainedly without hipocrisie and againe when the promise preacheth vnto thee thou shalt beleeue that I am thy God that is mercifull for the mediators sake looking vpon thee hearing and sauing thee also giuing thee good things necessarie for thy bodie and thy soule When thou hast this fayth first shining forth in thee then vse the ceremonies which are signes of the promises and testimonies of thy confession and doe thou then â—uite other persons to come into the society of the church Verse 8 I will not reprooue thee because of thy sacrifices or for thy burnt offerings because they were not alway before mee Verse 9 I will take no bullocke out of thine house Nor hee goates out of thy foldes Verse 10 For all the beastes of the forest are mine and so are the cattelles vppon a thousand hilles Verse 11 I knowe all the foules vpon the mountaines and the wilde beasts of the field are in my sight Verse 12 If I be hungry I will not tell thee for the whole world is mine and al that is therein Verse 13 Thinkest thou that I wil eate Bulles flesh and drinke the blood of Goates God affirmeth plainely that hee taketh no delight in any worke done without acknowledgement and confidence in the mediator But then doth the vse of cermonies please him when the person is by fayth imbraced and in the heart a morall obedience is begunne agreeable with the commaundement of God But as wee haue elsewhere often times vsed to compare Philosophie with the doctrine of the church because the comparison sheweth the doctrine of the church to bee the more perfect So euen in this place also let vs conferr the sayings of Philosophers which discerne morall vertues from ceremonies with the deuine prophecy of the Psalme Plato saith Non gestibus arte compositis demulcentes Deum sed vera virtute colentes which may thus be englished We must not regarde those that flatter God with slie and subtill framed gestures but such as worship him with true virtue And Zaleucus the Law-giuer of the Locrenses deliuered this law vnto his citizens God is not worshipped with pompe nor tragedies ouer captiued persons as an euill man or tyrants but he that will please God ought to be good not only in action but also in the purpose of good and houest workes These sayings although they discerne learnedly the gestures of ceremonies from the proper pointes of vertues yet they speake nothing touching faith and true calling vpon God which are the Ladies and Queenes of other vertues For other vertues are neither rightly gouerned nor yet do please God except faith and true praier first doe shine foorth But this our Psalme not only preferreth morall obedience before ceremonies but also sheweth by what rule God is to be acknowledged called vpon and worshipped For it affirmeth that God hath deliuered a commaundement touching true prayer and that hee hath promised to heare them that call vpon him for the Mediator sake whereby it appeareth most manifest in what maner euen in this point the doctrine of the church is able to excell the doctrine of Philosophie Let vs therefore loue the wisedome of the Church and let vs esteeme this to be better than al the sayings and writings of men Verse 14 Offer vnto God thanksgiuing and pay thy vowes vnto the most Highest Verse 15 And call vpon me in the time of trouble so will I heare thee and thou shalt praise me These two verses beare themselues correlatiuely with the first commaundement that there is a mutuall league or couenant betweene God and his church God for his sonnes sake embraceth thee and blotteth out thy sinnes and sanctifieth thee vnto life euerlasting Thou againe knowest that this is God indeed who sending his sonne and giuing his holy Spirit hath made himselfe knowen and this true God doest thou call vppon in confidence of his sonne So is there made a mutuall couenant betwixt God and his church which are all they that truely beleeue in him Offer vnto God saith he thankesgiuing that is as the epistle of saint Paul cap. 13. 15. doth interpret it The fruites of our lippes And as he here saith Pay thy vowes vnto the most Highest that is exercise those vertues whereunto the promise of the first commaundement bindes thee which then are the vertues of this commaundement Touching this question this psalme
layed a net for my feet and pressed my soule they haue digged a pit before mee and are fallen into the middest of iâ— themselues Elder age long agoe made a most honest lawe for punishing of a slaunderer for the cause beeing knowen the slaunderer was scurged with the same punishment wherwith the other shoulde haue beene scurged if hee had bene conuinced So they that slandered Daniel were cast amongst the lyons Dan. 6. 24. And they that slaundered Susanna were stoned to death Daniel 13. 62. For not a more iust punishment is there then that murtherers should be manqelled Therefore said Pithagoras viz. Iustum esse quiddam retaliatum a â—ust man was a certeine recompenced thing like for like And as the verse of Rhadamanthus saith Iusta malis haec admisso pro crimine poena est Si quae fecerunt eadem patâ—antur et ipse A punishment iust to the wicked men This is for crime committed so by them That if they haue done any wickednes They therefore should smart all remedile Te. Verse 8 My heart is fixed O God my heart is fixed I will sing and giue praise Verse 9 Awake vp my glorie awake lute and harpe I my selfe will awake right early Verse 10 I will giue thankes vnto thee O Lord amongst the people And will sing vnto thee among the nations A great part of the Psalme consisteth of prayer and thanksgiuing Like as therefore heretofore hee craueth defence against the violence and fraude of his enemies So now with great alacritie or cheerefulnes of minde he giueth thankes vnto God And this comfortablenes in thankesgiuing is stirred vp not by mans helpe but by the spirit of grace and of prayer For without his spirit the old grace sleepeth and man litle in mind keepeth as Pindarus saith But men being maued with the holy ghost are true and iust that is they acknowledge the societie with God and studie according to their abilitie to render some recompence Hereof come those sayings My hart is fixed awake Lute and Harpe and I will sing vnto thee c. But why addeth he that he will giue thnakes vnto the Lord among the people Uerily to teach that Thanksgiuing is a publike and not a priuate vertue For Temperance and certain other vertues are mens priuate induments ornaments But Justice whose outward shew is Gratitude or thankfulnes reioyceth in communicating her selfe vnto others and in that thing followeth large fountaines which send whole riuers out of them Therefore it is not nough that wee priuately acknowledge the presence of God but we must celebrate gods benefits before others that euen they also may be called vnto true acknowledgement and prayer vnto God Verse 11 For the greatnesse of thy mercy reacheth vnto the heauens and thy trueth vnto the cloudes He amplifieth the mercy of God not with vaine thetorike but with true affirmation such as is extant in the epistle of S. Paul to the Romans the 5. chapter and 2. verse grace aboundeth aboue sinne for wee must most firmely beleeue that the kingdome of God is moremighty than the whole kingdome of the deuill neither must we adde this defperation vnto other our offences which thing Caine added in committing that murder saying Gen. 4. 13. My sinne is greater than that it can be forgiuen This blasphemous speech which accuseth God of vntrueth and derogateth from him the praise of immense mercy doth Augustine most grauely reprehend saying Thou liest Cain greater is Gods mercy than the misery of all sinners Verse 12 Set vp thy selfe O God aboue the heauens and thy glory aboue all the earth Like as Rhetoritians in their epilogues or shuting vp of their tales will haue the cheefe arguments repeated So Dauid repeateth this most sweete litle verse in the end of this Psalme wherewith hee as it were stirreth forth if I may so say God voluntarily running vppon his side Let thy glorie florish rule and raigne euen to the destruction of all epicures ond blaspheimers Amen PSAL. LVIII Sivere vtique iustitiam loquimini To him that excelleth Destroy not a Psalmâ— of Dauid on Michtam The disposition of the Psalme THere are foure parts of this Psalme the first is a rebuking of the godly ones mightily amplified by degrees of mischiefes circumstances and familitudes The second part is a prayer that God would restraine and subdue tyrants and heretikes The third part prophecieth of the punishments due to the vngodly ones and of vaine contention so farre as pertaineth to the effect of the matter The fourth part promiseth vnto the godly ones deliuerance These parts if it please you let vs â—unne through hereafter Psal LVIII And exposition thereof Verse 1 Are your minds set vpon righteousnesse O ye congregation and do ye iudge the thing that is right O ye sonnes of mer Verse 2 Yea you imagine mischiefe in your hearts vpon the earth and your hands deale with wickednes Verse 3 The vngodly are froward euen from their mothers wombe as soone as they be borne they go astray and speake lies Verse 4 They are as venemous as the poyson of a serpent euen like a deafe adder that stoppeth her eares Verse 5 Which refuseth to heare the voyce of the Charmer charme he neuer so wisely ALthough mankinde wholly without the sight of the Gospel and without the holy spirit be both dumme and deafe because nature not regenerate either securely contemneth Gods iudgement or els is full of academicall doubtings either else being astonished with feare fleeth from God and hateth him yet in this place heretikes and tyrants of all ages are by name rebuked when they become vncurable For like as Aspes doe stoppe and close vp their eares that they might not heare the words of the charmers euen so heretikes and tyrants are so troubled out of their minde and whole body that furiously they refuse and despise all wholesome counsels and all godly admonitions but the causes of this furiousnesse are not onely mens willes couered with an eâ—icuricall contempt of God and most cruelly setting themselues against the present state of what sort soeuer it be but much more doe deuils leaping into the very hearts of the godly ones and by their breathings extinguishing light and naturall affection in men Examples of this purpose are set downe in Pharaoh Exod. 14. 8. Antiochus 1. Mac. 1. 11. the Pharises and monks of our time which haue night and day bent and practised all their indeuours to the destruction of the true church But these Aspes at length by casting a litle nightshade or petimorell vnto them are therewith cast asleepe And that I say nothing of tyrants who euer read or heard that any authour of a lewâ— religion hath bene reuoked from his errour and restored to a sound or perfect opinion For like as in the godly ones there increaseth spirituall light according to that saying in the Prouerbs cap. 4. vers 18 19. The path of the righteous shineth as the light that is
Moses pollicy extinguished Ceremoniall â—ites abolished Fiue speciall points of glory which the church hath by Christ The first part The second part The third part The fourth part The fifth and last part A description of the church gathered from out of the nations in three points Seauen degrees of excellence proper vnto the true church of God Platos rule as touching parents * Which was either a musicall instrument or a solemne tune vnto which this Psalme was sung Christ the King onely protecting the church Num. 25. 3. â—â—ut 4. 3. An. mun 3628 secund Dau. Chyt Henric. Pantaleon Anno Christi 6â—6 The churches stabilitie euen amids the ruines of kingdomes Roboam 3. Reg. 14. 15. Iosphat 1. Paralip 19. Ioas 2. Chro. 24. 17 18. The Iewes false fabulous dreames of the kingdom of Christ 1. Tim. 6. 12. Kings and Princes are shieldes of the earth Kings and princes wherin they exalt the Lord. The Church discerned from other sects Heretickes of our time An admonition to loue help and adorne the true church The churches proper glorie A consolation touching perpetuall stabilitie of the church Vide Polyd. Viâ—g inuent cap. 6. Gods iust iudgement â—tâ— destroying Valence the tyrannicall Emperour Augustines saying touching the blessed ones Platoes saying touching the loue of our countrey A contrary description of the Church and the vngodly ones Ouid. epist 3. Of the difference betwixt the godly and the vngodly ones at the later iudgement Eccles. 7. 36 Metathesis The difference betwixt Homo and Vir in signification Doctrine of future iudgement A resemblaÌ„ce of the Church in Lazarus her enemies such as Diues Luke 16. 19 20 A patterne of epicurial pompous persons such as king Alexander Anno mundi 3640. The last degree of punishments alotted for the vngodly ones Saladine liued about the yere of Christ 1176. Seuerus died at Yorke in anno Chriâ—â— 212. Anno regni 18. The praise of Dauid and his Musicians A first and second comming of the Messias Exod. â—0 Philosophical rules shewing how God is to be worshipped A mutuall league or couenant betweene God and his church A sixefolde order to be considered in Prayer What God we call vpon The commandement of God vnto vs. Conuersion of him that prayeth Promise to him that praieth Asking in faith Beleeuing God Asking according to Gods will obtaineth all Bene dieere male viuere nihil aliud est quam sua se voce damnare 2. Sam. 12. 1. Ezech. 33. 11 The acknowledgement of sinne The confessiof sinne Three petitions of Dauid in these three verses A cleane hart The holy spirit Three notable properties which Dauid attributeth to the holyghost Rom. 8. 13. Comfort of the principal spirit What exercises of faith calamities are Iudas representeth truelie all heretikes reuoulters treacherous conspirators The Oliue liuely representing the church of Christ in three similitudes Which was an instrument or kinde of noâ—e Knowledge of God the well-spring of all vertues Ignorance contempt of God the root of all sinne Such are the base people of vnbrideled sensualitie in these dayes Exod. 19. 18. The roote branches of sinne in mankinde Anno Christi 70 95 252 257 276 Saules two seâ—erall assaults vpon Dauid 1. Sa. 23. 27 28. 1. Sa. 26. 7. 12. So in like maner are the practises of the enimies of the gospel hindered at this day Three causeâ— why Dauid when hee might did spare to kill Saul The effects of the Psalme Causes moâ—uing God to bestow his benefites A two folde kind of prayer Two speciall points of mischiefe in the enemy Pride and Tyrannie Two distinct prohibitions in praying or cursing for the enemies A prayer against fained friends A difference betweene the prayer of the faithfull and the prayer of hypocrites The threefold praier of the hypocrites wicked ones The prayer of the faithful Iohn 4. 23. Three speciall meanes to learn diuinitie Meditation Praier and Temptation Against the open enemies of our time Against the false friendship of our time Luk. 16. 20. Matth. 9. 8. Luk. 7. 12. Against the false brethren of our time The cursed end of the wicked King Achis his courtmaligning the estate of King Dauid An Apologie of the life and doctrine of true gospellers The tripartite diuision of this Psalme The church like the Halcian bird A refuge in sorrowes The vnspeakable fatherly louing kindenes of God towards his The doutings of the Heathen The faith of the church A threefolde conclusion of thanksgiuing A constant person in goodnes God deliuereth Dauid out of Sauls hands Our affections must iump with Dauids harpe The church is in the world like Danieleâ—â— among the lions c. The description of slaunderous tongs The example of gods indgement aud iustice vppon slanderous persons Dauids thanksgiuing vnto God for his goodnesse Gods goodnes must be both acknowledged in ourselues and made knowen vnto others Contempt of God in heretikes and tyrants Examples of both Dauids prayer for defence against those his enemies Whereunto Dauid compareth these his enemies in foure kinds An affirmed difference of Gods iudgement in the behalfe of his church against her enemies The application of this Psalme two folde The first signifieth the historie of Dauids troubles The second the historie of Christs passion The Popes Nero-like crueltie That which our Preachers do teach is agreeable to the scriptures Propheticall Apostolicall and Symbols A two-fold kind of righteousnes First of our person Second of our cause A three-fold cause why the enemy may be cursed Fiue causes why Moses law was abolished 1 2 3 4 The cause of the perpâ—tuall destruction of the Iewes The Iewish Rabines both blinde themselues and leaders of the blinde Two sacrifices acceptable to God The first thanksgiuing The second Mortification These were certain songs after the note whereof this psalme was sung 2. Sam. 8. 1. 10. 1. 1. Chron. 18. 3. A speciall difference betweene the kingdome of Israel and other kingdomes A significatioÌ„ of the word Token in triumphing The final causes and impulsiue causes of the deliuering of the church A comparison of Dauids verses vnto two ancient prophecies of Iacob and Esau The application of Saul and Dauid to the foresaid Isac and Iacob Explication of these words Sichem Sucot Gilead Ephraim Iuda Moab Gen. 19. 37 and 36. 36. Edom. â— Mac. 3. 11. Philistia Cen. 10. 4. and 21. 32. The causes of victory in battels Gods help not humane exploits This Psalme containeth a prayer for the prosperitie of the supreme magistrate The flesh feaâ—full of the crosse but the spirit reapeth comfort therby Dauids assured affiance in Gods alone defence A three fold prayer for the preseruation of the supreme magistrate For long life and prosperity For Gods mercifull and true protection Prayer and thankesgiuing 1. Tim. 1. 17.