A third proceeding in the harmonie of King Dauids harp that is to say, a godly and learned exposition vpon 17. Psalmes moe of the princely prophet Dauid, beginning with the 45. and ending with the 61. Psalme: done in Latine by the learned Reuerend Doctor Victorinus Strigelius, Professor of Diuinitie in the Vniuersitie of Lypsia in Germanie, anno Christi, 1562. Translated into English, by Richard Robinson citizen of London. An. Christi, 1595. Seene, perused, and allowed.

A THIRD PROCEEDING IN THE HARMONIE OF KING DAVIDS HARP : That is to say , A godly and learned Exposition vpon 17. Psalmes moe of the Princely Prophet DAVID , beginning with the 45. and ending with the 61. Psalme : Done in Latine by the learned Reuerend Doctor VICTORINVS STRIGELIVS , Professor of Diuinitie in the Vniuersitie of Lypsia in Germanie , Anno Christi , 1562.

Translated into English , by RICHARD ROBINSON Citizen of London . An. Christi , 1595.

Seene , perused , and allowed .

Iudith , cap. 16. vers. 2.

Begin vnto my God with tymbrels ; Sing to my Lord with cymbals ; Tune vnto him a Psalme ; exalt his prayse , and call vpon his name .

AT LONDON , Printed by Valentine Sims . Anno Dom. 1595.

SEMPER EADEM .

Gallia victa dedit Flores , Inuicta Leones Anglia ; Ius belli , in Flore , Leone suum : O sic , ô semper ferat ELIZABETHA triumphos , Inclita Gallorum Flore , Leone suo .

Briefe contents of the said xvij . Psalmes in this Booke expounded . Of Doctrine as Psalme 45. 49 , 50. Of Doctrine , and prophecie 47 Of Prayer , as Psalme 51 , 54 , 55 , 56 , 57 , & 59. Of Consolation , as Psalme 58. Of Victories or Triumphs . 46 , & 48. Of Dauids inuectiue to the detection of Doeg . 52. Of Slander conuinced , Of Truth aduanced 53 Of Humiliation & exaltation 60 Of Prayer and thankes giuing . 61 Humilium Deus Auxilium . Iudith 9. vers . ●●

To the right high and mightie Princesse , most gracious QVEENE , and Elect nursing Mother of Gods Israel , ELIZABETH by the grace of God , Queene of England , France and Ireland , defender of the faith : and ( next vnder God ) of the Churches of England and Ireland , on earth the Supreme head and Goueruour . Your Maiesties most humble and loyall subiect R. R. prayeth vnto God to graunt your Highnesse a long , gracious and blessed raigne ouer vs , to the aduancement of Christs euerlasting kingdome , the comfort of the faithfull , and either to the conuersion , or subuersion of all inward and outward enemies to the same : by and through Iesus Christ our Lord and Sauiour Euerlasting .

MOST Christian Princesse , most Gracious QVEENE , and my most sacred Souereigne Lady ; if Cicero the most learned eloquent Oratour , being desired to say his minde in matters of importance , answered , ( excusing himselfe ) that he had read nothing the day before : and if the Centurion a man of valour and authoritie disabled himselfe as Matth. 8. 8. one vnworthy to receiue Christ the King of kings vnder his roofe : much more may I being long since a simple poore scholler from seuen to fourteene yeeres of age enfranchised in a free Grammar schole , ( whereof was Founder and Patrone that learned worthie subiect M. Iohn Magnus , an officer of good accompt to the most noble King Henry the eight , your Maiesties deare father of blessed memorie ) after that other seuen yeeres discontinuing from the same in this franchised Citie of London , and for these 31. yeeres here labouring ( as God vouchsafed me ability ) to renewe and increase my poore and simple talent , not yet atteining to perfection of learning , nor maintenance of liuing ; much more , I say , may I seeme so simple a scholler to excuse my selfe as altogether insufficient to present or preferre my mind , or any my so slender labors vnto your so learned and excellent Maiestie . And much more may I seeme to disable my selfe ( a subiect of such inferiour estate ) as vnworthie to craue or receiue for protection of my vndeseruing industry , the gracious fauor of so sacred a QVEENE , the peerelesse Peragon of all earthly Princes at this day . But because ( as Christ the God of Gods , and Kings of kings onely knoweth , whose image and authoritie shineth in your roiall Maiesty , and in whom and for whom according to all duty I honor your most excellent Highnesse ) I come not with Cicero , vttering eloquence plausible to any Romane Caesar , nor with Demosthenes to admire at prophane King Philip the son of Amyntas , but ( by your sacred Maiesties most Gracious pardon , and godly Princely fauour , here with all submission , craued ) I come dutifully addressing , dedicating , and presenting this my poore vnpolished trauell , and translation of these fewe Psalmes mo into English : yeelding them also for a deuoted pledge of my loyal duetie and duetifull allegeance vnto your most excellent Maiestie , as to the elect nursing mother of Christes Apostolicke Church , a Royall fosterer of the right , true , and Euangelicall faith , and a magnificent defender of the true Christian professors of the same , Euen so , ( my most Gracious , Natural , and dread souereigne Lady ) in all loyall and dutifull obedience , I humbly craue and beseech your most excellent Highnesse , albeit with aged Barzillai I haue herein brought my imperfect 2. Sam. 19. 35. sence and skill in this musicall melodie and heauenly harmonie of the Harp sounding in King Dauids Court. And though I serue in here at the Bridegromes feast ( where Christ our Sauiour is present ) meare water with cleare wine , that it would please your most gracious Maiestie , Iohn 2. 7. of your sacred censure and Princely beneuolence to conceiue and receiue in good part my true intent , dutifull zeale , and painfull poore trauell herein : euen as our Sauiour Christ couceiued and receiued The Iohn 5. 9. petition of that person 38. yeeres grieued with a disease , and in his mercie cured him . Also , As one awaking vp last of al , Ecclus 33. gathering after others in the vintage , &c. And finally , as Iohn 2. 10. the Lord Iesus accepted in good part the seruitors best wine kept vntill the last seruice . Which my present poore trauell , as I beseech the onely Almightie , true & eternall God to frame adapt and coapt to the perpetuall aduancement of his glorious name and euerlasting kingdome : So I humbly craue and heartily beseech his diuine Maiestie , long , graciously , victoriously and blessedly to protect and prolong the dayes of your Royal Maiesties reigne ouer vs , to defend you kingdome and true subiects , with the happie increase of your faithfull friends , either to the speedy conuersion or vtter subuersion of all inward and outward enemies to the premises , by and through Christ Iesus our Lord and Sauior euerlasting . Amen . Sept. 29.

Your Maiesties most humble and obedient poore subiect Richard Robinson

❧ To the curteous Reader .

THis booke hath many and great recommendations ; The text is warranted by God himselfe ; The pen is king Dauids , as great a Prophet as a Prince . The origiuall Latine Commentarie made by a man of great learning and iudgement , Victorinus Strigellius , in the Vniuersitie of Lypsia in Germanie , which you see ; what accompt is to be made of M. Robinsons great paines in the translating of such a worke so well warranted , and thereby of most assured profit to the Christian and aduised Reader .

Richard Mulsaster .

CAn I declare , or any els , what they deserue to haue , That labour much , and paines doe take , mens soules to feede and saue ? But whatsoeuer is their hire , at mans vnthankefull hand , They shal be sure for to enioy , at length the quiet land . Which God wil giue vnto eche one , that vertue doth attend . And also here it shall appeare , that he will be their friend . Worke on therefore ô Robinson , cease not thy skill to showe . For well it will be with the good , when wicked are in woe . Tho. Buckminster .

PSAL. XLV . Eructauit cor meum

¶ To him that excelleth on * * This was a certaine tune or an instrument . Shoshannim , a Song of loue to giue instruction : committed to the sonnes of Korah .

The Title .

TO him that ouercommeth , a learned song touching Roses , ful of loue : sung by the sonnes of Chora .

IN this title , we must first speake of the Author , next of the kind Three things handled in the title . of song , and lastly of the Subiect , as they call it : The Authors of this most sweete song were the sonnes of Chora , whose father ( with the opening of the earth beeing swallowed vp ) died so wretchedly , as the 16. Chapter of the booke of Numbers mentioneth . But as in punishing the father , Gods wrath appeared against those heinous offences , so in the giftes of his children is manifested an example of Gods mercy which must be referred vnto Ezechiels sermon in his 18. Chapter , The 1 The Author of the Psalme . sonne shall not beare the iniquity of the father ●er . 20. For , that the posterity of Chora was indued and adorned with excellent giftes of the holy ghost , and especially with the gifts of prophesie , the Psalmes do wel witnes , which are intituled to the sonnes of Chora Very wel then touching this progeny prophetical may that be said , which Prometheus ( as AEschilus reciteth ) speaketh of his deliuerer . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Inuisi patris hoc mihi dulce est pignus . In english , A sweet pledge is this truly of my father hated before me .

And the kind of song is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a song of mirth , 2 The kind of song . iolity & loue , or it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a mariage song , wherin the holy Ghost is a maker vp of the marriage betweene Christ and his Church : For in this kind of matter here is handled an vsuall commendation of the Bridgrome , spouse , or husband , which is borrowed from the excellency of his wisedome and vertue , yea , from the sweetnes of his humanity , from his eloquence , his riches , dignity or comelinesse of personage , or other thinges which are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the leading causes of loue . For euery loue is stirred vp by manifestation of some good thing giuen .

But , why is mention made of Roses ? Roses doe minister matter of ioy and gladnes in garlandes made at marriages : therefore they betoken the celebrating of 3 The subiect of the matter . marriages with ioy , and that sweet surpassing sauour of the heauenly doctrine which doth chiefly make vp or accomplish this marriage : for with the word , as with a sweete smelling Rose the mutuall loue betweene Christ & his church is confirmed . And certes let these seeme to be sufficiently enough spoken touching the Title , nowe let vs come to the Argument of the Psalme .

THE ARGVMENT .

THose things which are said in this Song , The argument borrowed of a comparison of Mariage , and betweene Christ and his Church . as touching the Bridegrome and the Bride , the Spouse , and his Spousesse , the Husband and the Wife , doe properly appertaine vnto the Messias and vnto the true Church : This ground of purpose in the Psalme , S. Paules epistle to the Hebrews , cap , I. doth not only confirme , but the confession of the Rabines also : For the better learned and sounder sort of the Rabines , ( being vtterly vanquished with the circumstance of the phrase and comparison of the partes thereof ) doe confesse indeed , that this Psalme was written as touching the Messias . Now then this ground of purpose in the Psalme being thus confirmed ( that it speaketh expresly of the Messias and of the true Church ) let vs compare , if it please you , the Mariage togither with the league that is betweene Christ and his Church : for there are fiue speciall properties or tokens of sincere Matrimony : namely , the first , mutuall loue : the Fiue speciall signes of sincere matrimony . second faith : the third society or partaking in weale and in woe : the fourth procreation of issue : and the fift defence from the husband to the wife . And first of all indeede , the loue of man and wife ought to be feruent , without dissimulation and compulsion , sincere without suspitions , and finally , sweetely delightfull without bitternes The first mutuall loue betweene the husband and the wife . and disdaine . That such kind of loue was in the sonne of God , towards his spouses the church , his taking of humane nature vpon him doth well witnes : for , seeing by that secret and marueilous league he ioyned vnto himselfe this nature , let vs most firmely beleeue , that in Christ there is not a fained , but a true and feruent loue towards vs : and here hath that sentence of the poet Theocritus his effect : Quae minime sunt pulchra , ea pulchra videntur amanti . Those things indeed which base doe seeme , The louer beautifull doth deeme .

For although the Church by reason of persecution is the more deformed , and also in that she carrieth about her the remnants of sinne ; yet is shee vnfainedly loued of Christ , as this Psalme saith , ver. 12. So shal the king haue pleasure in thy beuty . Secondly commeth faith in place , The second ▪ Faith vnited of the one to the other . Christ loueth the Church onely embracing the gofpell , he loueth none other sects , either Mahometicall or Hereticall : so againe , the Church acknowledgeth onely Christ for her Mediator , and embraceth his doctrine only , and will not be an harlot , she polluteth not her selfe with the opinions and worshippings which other sectes doe The third . Consociation or partaking of weale and woe . vse . Thirdly , there is ordained a Society or partaking of them both in weale and wo : Christ bestoweth his benefits , righteousnes , and life vpon his church , & returneth vnto himselfe the calamities of the church , and was made a sacrifice for our sinnes ; so againe the Church bestoweth her benefits vpon her husbande , namely her confession wherewith shee worshippeth & honoureth her husband , and becommeth a partaker of the crosse of her husband : and like as touching matrimoniall fidelity this Psalme saith in the 11. ver. Harken O daughter and consider , encline thineeares : forget also thine owne people and thy fathers house ; euen so , touching society or partaking of prosperity and aduersity these verses doe make mention . ver. 14. The kings daughter is all glorious within , &c. also in the 9 ver. All thy garments smell of Myrh Aloes and Cassia out of the Iuery pallaces , whereby they haue made thee glad ▪ For although these smels or sauours ▪ are pertinent vnto the royal estate of any king or Queene , yet rightly doe they signifie the afflictions , which Christ and his Church do suffer . Fourthly , there is a generation or ofspring in the Church , so as Christ giueth The fourth . Generation or procreation of Issen . his word and holy spirit , wherby daily new members are borne in the Church , but this comes to passe by the ministery of the gospell in the church , as it were a mother nourishing and bringing vp her child : vnto this property of loue , let that litle verse be referred ver. 17. Insteed of thy fathers , thou shalt haue children , whom thou maiest make princes in al lands , Fiftly , like as it is the spouse The fift , The Husbands protection or defence of his wife . or husbands part to defend or maintaine his Spouses and wife , so Christ euermore defendeth his church , subduing deuils , Tyrantes and heretickes ; and although hee will haue her a partaker with him of his crosse and affliction , yet he mitigateth those afflictions , preserueth the body of his Church , and in midst of death giueth life to those that are put to death . The comparison of the Mariage , and the league that is betweene Christ and his Church , doth greatly adorne the reading of the 45. Psalme .

Psalme . XLV . And exposition thereof .

Verse . 1. My heart is inditing of a good matter ; I speake of the things which I haue made vnto the king . Verse . 2. My tongue is the penne of a ready writer .

LIKE as Orators are placed next vnto Kings , so vnto the heart of man are added the instruments of vtterance and speech , that if nature be sound and vpright of her selfe , there should be an excellent consent or agreement of heart and tongue : namely , mans heart enflamed with the light and loue of God shoulde manifest diuine motions with the tongue honouring God , and in speaking things iust and vpright towardes men the hearte and tongue should agree in one : Now in this corruption of mans nature , the heart oftentimes disagreeth from the tongue as Cicero saith , Frons , vultus , oculi persaepe mentiuntur , oratio verò saepissime . The face , the countenance , and the eies very often deceiue men : but the speech of tongue most often deceiue them . But yet in those that are newe borne of the holy ghost the consent of heart and tongue is restored , as in this place the S●nnes of Chora do say , My heart is inditing of a sweete song , and that the tongue is the interpreter of godly cogitations . This prouidence of the almighty worke-master in knitting the heart and tongue togither let vs first of all consider , so often as we reade the beginning of the 45. Psalme : Next of all , let vs embrace and extoll this Psalme , seeing the holie ghost affirmeth that he setteth downe vnto vs a certain excellent The circumstance of this Psalme , is a substantiall mariage betweene Christ and his Church . kinde of song . Also the thing it selfe sheweth , that this verse was largely and plentifully written , and both replenished and adorned with all the most choyse words and most graue sentences of Rhetoricke . Lastly , the subiect of the matter ( as we in schooles doe argue ) doth allure vs much vnto the reading of this Psalme . For he saieth profoundly that he singeth this song concerning the King , the Messias , and the mariage which he maketh vp with the true Church .

Verse . 3. Thou art fairer then the children of men : full of grace are thy lips , because God hath blessed thee for euer .

First , here is praised the person of the Messias , and is The praise of the Messias or spous . preferred before the beauty or comelinesse of all men , because in very deed , neither is the wisedome nor vertue of any man like vnto the wisedome and vertue of Christ , of which things , the beauty or excellency is sincere and speciall aboue all other : for in him clearely shineth a most firme acknowledgement of his eternall father , and in him is inflamed a special loue towards the eternall father , and other most excellent vertues . Wherefore when we thinke vpon the Messias , let vs thinke vpon this sincere excellency of personage , that is , of the wisedome shining foorth in him , and all other vertues wherewith he is most speciallie adorned : and as the Husband bestoweth not only his body , but also al his worldly substance vpon his Wife : So Christ the husband endoweth his wife the Church withall his benefits or blessings , namely wisedom , which is the acknowledgement of the mercy of God , for his sake in the gospell promised , & also righteousnes & life euerlasting . Although therefore we are by nature , deformed and without all fauour , that is in very deed defiled with sinnes , and therefore guilty before God , and worthy of all miseries and calamities , yet by reason Christ imparteth vnto vs his beauty or excellency , we are receiued by God , as if we were without any blemish , as in the 2. Cor. 5. cap. it is said . For he hath made him to be sinne for vs , which knew no sinne , that wee shoulde bee made the righteousnes of God in him . vers. 21. Christ knew no sinne , for as the Prophet Isay saith , cap. 53. vers. 9. He did no sinne , neither was any guile found in his mouth . And what say you to that , where he was not only conceiued and borne without sinne , but also liued and died without sinne ? And yet was hee made sinne , that is , a certain guilty thing & a castaway into most grieuous punishments . For God powred forth his displeasure vpon the Sonne , who was made our Mediatour and sacrifice for sinne , and therefore suffered iudgement and punishment , that wee might become righteousnes of God , by his meanes , that is , iust and acceptable vnto God for the Mediator sake , Last of all the eloquence of this King is praised , Full of grace is thy lips , as if hee said . Thou art not onely of an excellent mind , but vnto thy eloquent speech there is a speciall grace also annexed : And we were went to behold him whom God had adorned with eloquence , as the verse saith in Homer . Attentique ●udire omnes cum dulcia fundit Verba ver●cunde , ciues verisque gubernat Consiliis , longe quos inter hic eminet vnus In dubiis rebus cum concio magna coacta est . When he should speake they all were bent to heare , Sweet modest words vnto them forth he giues His citizens , and with counsels sinceare He rules , as one in honour high which liues In doubtfull matters hee 's the only man , To speake for him and his constrained than .

What hony sweet eloquence is that in Christ then ? Certes I beleeue there is no man of so base a minde , but ( when he heareth these words . Come vnto me all yee which labour and are loden , and I will refresh you . Math. 11. 28 : also . So God loued the world &c. Iohn . 3. 16. ) that they are Christs royall wisedome and power incomparable . sweeter then the hony or hony combe , he wil easily confesse : For no Mother can with more sweete perswading wordes call vnto her , her only and most dearest childe , then Christ doth vse in calling sinners vnto him . Touching this eloquence of Christ , speaketh Io. Baptist where he saith , Ioh. 3. He that hath the Bride is the Bridegrome , but the friend of the Bridegrome which standeth and heareth him , reioyceth greatly because of the Bridegromes voice , This my ioy therefore is fulfilled . vers. 29.

But although Wisedome , Vertue and Eloquence are singular ornamentes : yet notwithstanding without power and strength in doing things they are not much worth : For , often time Wisedome is driuen away , and Might ruleth the matter , and as the verse saith , Spernitur Orator bonus , horridus Miles amatur . Men do despise the speaker good , And loue the souldier fierce of mood , Non doctis dictis certatur , sed maledictis , Some , not with learned speech contend : But with euill tearmes their cause defend :

As the Poet Ennius saith in those verses . Therefore , the Psalme not only attributeth these thinges vnto Christ , which I haue spoken of , but also armeth as it were this king with diuine power or might , in these words : Therefore hath God blessed thee for euer . He expresly calleth the Messias a blessed king , that is , acceptable or pleasing to God , and so furnished with diuine power , as that he is able both to destroy sinne and death , and to giue righteousnesse and life euerlasting vnto all beleeuers : al these things doth the only word of blessing there comprehend .

Verse . 4. Gird thee with thy sword vpon thy thigh , O thou most mighty : according to thy worship and renowme . Verse . 5. Good lucke haue thou with thine honour , ride on , because of the word of truth , of meeknes and righteousnes ; and thy right hand shal teach thee terrible things . Verse . 6. Thy arrowes are very sharpe , and the people shal be subdued vnto thee : euen in the midst , among the kings enemies .

The sworde and arrowes here doe not signifie carnall weapons of warfare , but , the effectual preaching of the gospell , Christ an inuincible warrior , and what his weapons are . bringing into captiuity euery thought to the obedience of Christ . 2. Cor. 10. 5. For Christ fighteth not with weapons , but with the word : which is the power of God vnto saluation , to all that beleeue . I. Rom. 16. And because good successe very much auaileth to do notable exploits , the Psalme addeth vnto those forenamed ornaments , good successe . Good lucke haue thou ( saith he ) with thine honour , that is , All things shal submit themselues vnto this King , and all things are ready to obey him . He shall take nathing in hand , but with most special speede , and with woonderfull successe he shall fully accomplish the same : for , he is Schilo , that is , happy and fortunate , and hee is Porek , that is , a Breaker vp , as Cap. 2. 13. Micheas the prophet calleth him , For he so bursteth open the kingdome of the Diuell , that as the Latin verse saieth , Vt aggeribus ruptis cum spumeus amnis Exit , oppositásque euicit gurgite moles , Fer●ur in arua furens tumulo campósque per omnes , Cum stabulis armenta trahit .

As when a surging foming floud the broken bankes ouer●onnes , And so contrary mighty stoppes by great increase ouercomes , Of vehement force is caried forth throgh al the field , euen there , With folde or cotage quite away the cattell so doth beare .

Verse 7 Thy seate ( O God ) endureth for euer : the scepter of thy kingdome is a right scepter . Verse 8 Thou hast loued righteousnesse , and hated iniquitie : therefore God ( euen thy God ) hath anointed thee with the oile of gladnes aboue thy fellowes .

Hitherto hath the Psa. described the king armed & fighting the greatest battels : now doth he paint out as it were the liuely por●rature of a peaceable ruler or gouernor . For , Christ is , both a most gracious king & an inuincible warriour : Christ the only Prince of peace . sithence then iustice or righteousnes in domesticall gouernment is a chiefe vertue , it affirmeth , that The scepter of Christ is a right scepter : neither let righteousnes bee vnderstood of vs in that sence , as if it were ment in Christ himselfe , but , as touching the same to be bestowed vpon others , like as the promise saith , Gen. 18. 18. In thy seede shall all nations be blessed . Al other persons are accursed , that is , guilty before God , and oppressed with sinne and death : but this our king is not only blessed , bicause he pleseth God , and is endued with diuine wisedome , righteousnes , and life ; but therefore also , because he destr●yeth sinne and death and restoreth vnto his people righteousnes and life : and the vertue very neare vnto righteousnes is that Nemesis or Zeale , that is , a iust displeasure against sinnes : with this godly zeale ought all good Princes and rulers to be inflamed : wherefore euen this also doth he pronounce to be in the Messias , in the 8. verse . Thou hast loued righteousnes , and hated iniquity . So , in the 69. Psa. it is said . For the zeale of thy house hath euen eaten me , ver. 9. That is , I bring my life in danger for the deliuerance of thy church , which I loue , and to suppresse those reproaches wherewith God is dishonoured , which bring me great griefe and sorrow , and doe thorowly mooue my displeasure against this blasphemy . Last of al , this our King is annointed , that is , ordained from the eternall father , vnto this kingdome , and endued with the holy ghost for accomplishing of this marueilous deliueraunce of the Church , which shal be gathered out of all mankinde , and rewarded with righteousnes and life euerlasting .

But , why saith he in the same verse , [ aboue thy fellowes ? Uerily , because he may discerne the Messias from the prophets , and from al men whose vertue was excellent . As , Moyses had a glorious calling , he brought the people Exod. 14. 13. out of Egypt , and ruled them in the wildernesse : But yet this calling did not deliuer the people from euerlasting death . Also the same Moses had in him a light or acknowledgement of God , and a righteousenesse onlie newe begunne , and as then hee was troubled with a doubting or mistrust , which shewed it selfe , when hee smoate the rocke , twise . So may it in like manner be saide touching Exod. 17. 6. the vocation , light , and righteousnes of each other of the Prophets : but Christ is farre aboue all other Prophets , in fulnes of the holy ghost , and in calling : for as Iohn Baptist saith , cap. 3. God giueth not the spirite by measure vnto his sonne Christ , ver. 34. Therefore hee aboundeth in the knowledge and righteousnes of God , and hath a greater calling , he deliuereth from sinne and death , and giueth righteousnes and life euerlasting : and that hee may effect this , he so aboundeth with the holy ghost , that he may therewith sanctifie and quicken others , inflaming this light in them , namely the knowledge of God , righteousnes , and life euerlasting . Let vs therefore hisse out of dores those dreames imagined of the politicall kingdome of the holy Messias , and let vs think vpon the things euerlasting . Our Messias hath ordained a kingdome euerlasting , abolishing sinne , destroying death , and restoring euerlasting righteousnes and life . These benefits let vs craue and looke for from him .

Verse . 9. All thy garments smell of mirh , aloes , and Cassia , out of the Iuory pallaces , whereby they haue made thee glad . Verse . 10. Kings daughters were among thy houourable women : vpon thy right hand did stand the Queene in a vesture of gold , wrought about with diuers colours .

Although these verses do describe a royal excellent state , The churches excellent vocation feeling both crosse and consolation . yet signifie they somewhat , secretly , as touching both the crosse and the consolations in the same : Myrh purgeth and is more sharp in taste and scent , therefore it signifieth crosse and sorrowes , but such as are wholesome . Aloe , though it be of a grieuous sauour , and a bitter taste , yet it comforteth the stomacke , stancheth blood , and wonderfully healeth vp wounds : therefore it signifieth consolation , and the preaching of the gospell , wherewith the woundes of the heart are healed , and in the heart is thereby ioy and life euerlasting enlightened . Cassia is much like vnto Cinamon , and with her sauour doth comfort the braine : I know there are diuers and differing opinions which the best learned men haue touching the proper names which are vsed in this place . But in so great variety of opinions , I doe follow the vsuall translation , vntill skilfull interpreters in the Hebrew language doe deliuer vs more certaine knowledge .

Verse . 11. Harken ( O daughter ) and consider , encline thine eare ; forget also thine owne people , and thy fathers house .

This apostrophe ( or turning speach to the party absent ) is diligently to be marked , wherein the holy ghost speaketh of the Church which is to bee gathered from among the Jewes : because it instructeth the reader of the greatest matters ; namely of the kingdome of the Messias , of faith , of the abrogation of the Leuitical ceremony , and extinction of Moyses law . For inasmuch as to heare , and to teach , are two correlatiues , it followeth , that the Messias shal not be a king like vnto Alexander , who by art of warre and corporall Christs kingdome not like worldly kingdomes . strength keepeth his subiectes in their duety , but one which shall gouerne his church with his word , and shal encline or frame their mindes vnto most willing obedience . Furthermore ( seeing ▪ Faith commeth by hearing , and hearing by the word . Rom. 10. 17. ) let vs not seeke for reuelations besides or without the word of God , but let vs know that we must not seeke God any other waies , then by the word and testimonies from him deliuered , neither that we must call vpon any other God , but euen vpon the very same God , who sending his sonne and giuing his gospel into the world so often times , hath manifested himself , by assured testimonies . This doctrine touching faith ( setling her selfe in Gods worde ) doth this psalme deliuer , where it saith in this verse . Harken O daughter and consider , encline thine eare , &c. And the phrase of the psalme agreeth with the eternal and immutable commaundement of the father crying , of his some . Mat. 17. This is my beloued sonne , in whom I am well pleased , heare ye him , vers. 5. Moreouer because that people in the nation of the Jewes were not wilde by nature , but as kind and curteous people loued their cuntry especially , & reuerenced the temple wherein God so often manifested himselfe , and loued the whole order of the Jewish pollicy ( then which they knew there was not a more excellent pollicy in al mankind ) more than their life , therefore the Psalme perswadeth Moses pollicy extinguished . the Church gathered of the seede of Abraham to forget his people , and to preferre the Messias before the ancient temple and pollicie , and all other things which men in their order do desire , as life , possessions , and peace : It signifieth then , that the pollicie of Moses must be extinguished , Ceremoniall ●ites abolished . and the Ceremonies in the Temple vsed , must be abrogated or abolished .

Verse 12 So shal the King haue pleasure in thy beutie : for he is thy Lord ( God , ) and worship thou him .

There are many partes in this Psalme , the conference or comparison whereof vanquisheth the godly ones , that they cannot but acknowledge the Messias to be both Man and God , and yet that the person of this Messias must be discerned from the person of the eternall Father . The first part is , the worthy praise of the excellenty of the Messias his person , in the third verse , Thou art fairer than Fiue speciall points of glory which the church hath by Christ . the children of men . Herehence is borrowed a manifest consequence : All men sprung of the carnall seede of Abraham are deformed and polluted with much ●●hinesse , as in the third booke of Kings , cap. 8. Salomon saieth , There is no man liuing , but hee sinneth , verse 46. and The first part . as in the foureteenth psalme it is saide , They are al gone out of the way , they are altogether become abhominable , there is none that doth good , no not one , verse . 4. In this king and husband of the church , there is neither any sinne , deformitie , nor filthinesse : Therefore Christ is not only man , but God , who is only good and harmelesse . The second part is , that which confirmeth the article touching The second part . the diuine nature of the Messias , Therefore hath thy god blessed thee . In this saying he interpreteth that promise giuen vnto Abraham . In thy seede shall all nations be blessed , Genes. 12. 3. 17. 8. 22. 17. as if he had said , All men are accursed , that is , guiltie before God , and worthy of all miseries and calamities , because God is vnfainedly and horribly angry with sinnes : The greatnesse of this displeasure can no power alone created take away , no nor yet endure . Needeful then it is that the Messias be God , because he taketh away the curse , that is , Gods wrath , sin and death , and giueth the blessing , that is , righteousnesse and life euerlasting . The third part confirming The third part that same sentence is this , Thy seate ( O God ) endureth for euer . The psalme affirmeth euidently , that the kingdome of the Messias is euerlasting : for it is most apparantly seene , that no worldly pollicie is perpetuall , and the thing sheweth , that the complaint extant in Ouids verse is true , where he saith : Sic omnia verti cernimus , atque Alias assumere pondera gentes : Item , summisque negatum starediu . So all things turned plainely we do see , And other Nations beare another sway : And mightiest states oft times denied be , For to endure with any longer day .

Seeing then no gouernements are perpetuall , it is a thing very cleare , that neither this king the Messias is onlie man , nor that his kingdome is a pollicie which shall perish , such a one as the Jewes doe looke for . The fourth The fourth part . part of this confirmation is where this psalme saieth , Thy God hath annointed thee with oile of gladnesse aboue thy fellows . In the 34. and last chapter of Deuteronomie it is written of Moses thus : But there arose not a prophet since in Israel like vnto Moses , &c. verse 10. Therefore this psalme placeth and preferreth the Messias farre aboue Moses : Then is there not onely humane , but also diuine nature in the Messias . The fift and last part of The fifth and last part . this glory is recited in this verse , For hee is thy Lorde god , and worship then him . But the Jewes do go about to trifle out so notable a testimony with this cauillation : They say by the word Worship is signified the gesture of the body which is made before the presence of Kings : But this sophisticall trifling may be refuted by conference of other testimonies , as in the 72. psalme it is saide : All kings shall fall downe before him : All nations shal do him seruice verse 11. In these wordes the psalme euidently affirmeth , that this Messias shal alwayes be called vpon , or prayed vnto , yea , when he shal not be seene with eyes : Therefore it speaketh not of any bodily gesture the which is made before the presence of Kings , but it speaketh of the minde , which craueth of the Messias , that he would haue mercy vpon vs , and be a Mediatour for vs , would forgiue vs our sinnes , would giue vs his holy spirit and life euerlasting , and woulde bee our helper and defender , yea , euen in the daungers of this life against the outrages of the Diuell , and of vngodly persons , like as hee himselfe saieth , Iohn 10. My sheepe heare my voyce : No man shall take them out of my hand , verse 27. and 28. Such a worship doth truely attribute omnipotencie vnto the Messias , and doth witnesse that he is God . And that the person of the Messias is to be discerned from the person of the eternall Father , these wordes do teach manifestly ▪ Therefore hath thy God annointed thee with oyle of gladnes aboue thy fellowes . For the Father annointeth this king with the oyle of gladnesse , that is , with the holy ghost : which saint Iohn in his first epistle , and second chapter , and twentieth verse calleth Chrisma , that is , Ointment ; The Messias ●s Christ , that is , your anointed king of the church . But there is a sweete consolation set foorth in this saying , And the King shall haue pleasure in thy beauty . The psalme praiseth the beuty of the church , which seemeth ( by reason of the Crosse ) vnto the iudgement of the worlde to be fowle and filthy , but also in very trueth is yet still languishing , and beareth about her many blemishes , ignorance , and vi●ious affects : Although therefore we are indeed weaklings , and defiled with much filthinesse , yet let vs beleeue , that for , and through , his great mercy we shal be acceptable vnto this our King , and we shall haue our reputed and published beauty , that is , some vertues acceptable vnto God , as true inuocation , aduancement of true doctrine , and the remaining new begunne obedience .

Verse 13 And the daughter of Tyre shall bee there with a gift : like as the rich also among the people shall make their supplication before thee .

The daughter of Tyre signifieth the Church gathered A description of the church gathered from out of the nations in three points . of the nations : And I haue often said , touching what , and how great thinges the calling of the Nations admonisheth vs . For , first it witnesseth that grace aboundeth aboue sinne : For who can either comprehend in thought , the greatnes of Gods mercy , or expresse the same in words : In which mercy , persons ( polluted with manifolde madde worshipping of Images , bloody sacrifysing of men filthy Confusion of lustes , and finally with other mast horrible mischefes ) are called vnto the society of the blessed congregations , andre made as Paule sayeth . 2. Ephes. 19. Citizens in the Citie of God and of the common wealth of the heauenly Citizens . Secondly , The calling of the Nations is a notable testimony , that the promise touching the gospell is vniuersall and free : For if the promise , were a priuiledge for certaine persons , it should not be translated vnto the nations which are horribly polluted with wickednes : And that this promise consisteth not vppon our worthinesse , but is freely promised , and bestoweth eternall benefits vppon true beleeuers , that doth the calling of the nations most euidently witnesse . For what doe the Nations bring vnto God , but filthy and horrible confusions of opinions of worshippings and of manners ? Such Cast-awayes seeing God receiueth and chuseth them out , to place them in the fellowship of eternall blessednes , may we any thing doubt , but rather affirme that the promise of the gospell parteineth freely ? Lastly , this gathering of the Church out of the Nations refuteth the Pharisaicall opinions touching righteousnes of the lawe . For if men were righteous by the lawe , the Nations could not without the lawe be made Citizens and members of the people of God : Seeing then the nations without the lawe , of enemies are made frends , and of strangers are made the most beloued Church of God , it is a thing very cleare that by faith onely , that is , by acknowledgement and confidence in the Mediator , all the elect ones are saued .

Verse 14 The Kings daughter is all glorious within , her cloathing is of wrought golde . Verse 15 Shee shall be brought vnto the King in raiment of needle worke : the Virgins that be her fellows shall beare her company and shall be brought vnto thee . Verse 16 With ioy & gladnes shal they be brought , and shall enter into the Kings pallace .

Albeit the Prophets describing the kingdome of Christ , do vse figures taken from the glorious estate of Kinges Courtes : yet notwithstanding , bycause wee doe knowe that the Church by Gods assured prouidence is in this life subiect vnto the Crosse , let vs vnderstand these descriptions , not as touching the externall pompe , but concerning the inward glorie , whereof there are seauen degrees . The first is , the possession of Gods word and the acknowledgement Seauen degrees of excellence proper vnto the true church of God . of the true God , as in Psal. 147. and in Deuter. 4. Psa. 50. 15. Psa. 55. 18. The Second , is true calling vppon God , and his Deuine hearing vs , as in Deuter. 4. The Third , is his perpetuall preseruation of the body of this Church , though shee bee persecuted in some of her members as in Math. 16. Psal 129. The Fourth conteineth Gods onely Deliuerances as the preseruation of Noah in the Deluge Gene. 8. 16. Exod. 12. 2. Luke . 9. 56. The fifth , conteineth prophecies proper to the Church , and miracles accomplished in the prophecies , as in Micah . 3. 8 and. 2 Kings 5. 8. 2. Peter . 1. 19. 1. Pet. 1. 10 1 Cor. 12. 10. & 1. Cor. 14. 3 The Sixth is the ornament of many vertues in the suffering members as in Stephen Actes . 7. 58 others as in Heb. 11. 36 , 37 , 38 , 39. Laurence . Eutrop lib. 9. The Seauenth , and last is the inheritance of life euerlasting as in Iohn . 17. 3. Tit. 3. 7. Galath. 3. 18. 22. 1. Pet. 1. 4. Touching these 7 degrees of glorie which the true Church hath , I haue spoken more largely in a certaine oration made by mee at Iena on the 28 ▪ day of May in the yeare of Christ 1562.

Verse 17. In steade of thy fathers thou shalt haue children : whom thou mayest make Princes in all landes .

Notably saith Plato in lib. 6. de legibus , as touching marriage . Let this consolation be proposed in marriage that man and wife ought to be carefull for the perpetuity or continuation of humane nature : that Platos rule as touching parents . they leauing behinde them their childrens children , may euermore haue some worshippers of God left to succeede them . Parents ought to beget and bring vp children , which may deliuer a direct order of life , as it were a Lampe of light , vnto their posterity , so as there may alwayes be some worshipping God , according to his lawe . These hath he spoken ( touching matrimony , for the man and the wife ) holily and religiously . For , therefore giueth the sonne of God his worde and holy spirit vnto the Church , that he may regenerate many vnto life euerlasting , and that there might alwayes be some euen in this life truly calling vpon God and worshipping him . For he not onely wonderfully reioyceth and delighteth in the saintes or holy ones which are in heauen , but euen in these which are vppon earth , as the 16. Psalme witnesseth , verse . 3. Al my delight is vpon the Saintes that are in earth . &c. And he calleth Saintes , the kings and princes of the earth , not in that they gouerne by politike order , but when they vanquish the snares of the Deuill , the threatnings and inticements of the world , and the wandring lustes of our nature , and doe gather vnto God an eternall Church .

Verse 18. I wil remember thy name from one generation vnto an other : Therefore shall the people giue thankes vnto thee world without end .

The last verse preacheth most sweetely as touching the stability of the Church , which shall remaine euer among the 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 ( * * Which was either a musicall instrument , or a solemne tune vnto which this Psalme was sung , 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 Christ the King onely protecting the church . 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 ●ame safety , but are eft soones otherwhiles extinguished , and otherwhiles springing vp . What time the Caldeans held the ●oueraignety of Babylon , then , and Num. 25. 3. ●●ut . 4. 3. An. mun. 3628 secund. Dau. Chyt . Henric. Pantaleon . Anno Christi . 6●6 . there was Baa● 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 fier●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 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 The churches stabilitie euen amids the ruines of kingdomes . 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 Discur●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 Roboam 3. Reg. 14. 15. Iosphat 1. Paralip . 19. Ioas 2. Chro. 24. 17 , 18. 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 ●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 ●● 〈…〉 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. 〈…〉 ●●st obey God more then men .

But where it followeth , ( He shall subdue the people The Iewes false & fabulous dreames of the kingdom of Christ 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 ●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 1. Tim. 6. 12. 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 nations 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 shal be some Magistrates or rulers chosen of God vnto eternall saluation , and called vnto the societie Kings and Princes are shieldes of the earth . 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 Dan●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 Kings and princes wherin they exalt the Lord . 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 The Church discerned from other sects . 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 Heretickes of our time . 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 An admonition to loue , help , and adorne the true church . 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 bleu●●● 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 highly to be praised : in the city of our God , euen vpon his holy hill . Verse 2 The hill of Sion is a fayre place , and the ioy of the whole earth : vpon the north side heth the Cittie of the great King , God is well knowen in her pallaces as a sure refuge .

THe Churches proper glory ( as I haue oft elsewhere The churches proper glorie . said ) is true knowledge of God with true inuocation & worshiping of him : this glory doth this psalme with great exiellē●y of words describe . For it compareth the Church to a City and a hi● wherein God is praised , and worshipped , partly with doctrine deliuered from himself , partly with obedience which he requireth . Furthermore he compareth the church vnto a farre place bringing forth most wholsome balme , which healeth woundes without sorowe . For the preaching of the gospell which the Church soundeth in the world is a remedy effectuall , taking away sinne , and death : But why maketh he so often mention of the hill Sion ? Because the Sone of God was in Jerusalem crucifyed and raise● from death to life , and after that disperfed his gla● tidings of the gospell throughout the whole world : Like as Isayias in his 2. chap. 3 verse . and Micheas . in his 4. chap. 2 verse . did forshew the same , Out of Sion shall the lawe goe and the word of the Lord out of Ierusalem . Unto this hill shall al the nations runne , that is , they shall embrace the do●●rme published out of Sion . They their which altogether either refuse and despise this worde , ( the preaching where of is begunne in Sion ) as the Mahometisis and blasphemous Jewes do , or they which vngodly & filthily corrupt the same , as the heritikes of all ages , and the stubberne Papistes do : Let vs knowe , that these are not the Church , but the enemies of the sonne of God and the chaffe ordayned vnto the eternall fire .

But some man will obiect , what difference is there betweene the Church of God and other Sectes seeing all men do acknowledge there is a God the creator and ruler of the world , and that we must obey him , according as there is difference betwene good and bad : Truly this is somewhat to purpose , but in this thing consists not all things . For although other sects do affirme that there is one deuine essence : yet not with standing they are ignorant of the three persons , the Father , Sonne , and Holyghost , eternall . For Christ saith expresly in Iohn . 5. 23. Hee that honoureth not the Sonne , honoureth not the Father . Againe . Iohn . 14. 6. No man commeth vnto the Father but by mee Furthermore , although they knowe in some part the will of God manifested in the lawe or decalogue , yet the knowledg of the first table touching the true worshipping of our God , and the vnderstanding of the sixt commaundement touching Chastitie is almost vtterly extingushe with people of other Sectes : as the horrible Confusion in their worshipings and lustes doth shewe . Thirdly , they are altogether ignorant of Gods will in the gospell manifested , touching remission of sines and life euerlasting freely to be giuen vnto beleeuers for the Soune of God our Lord Jesus Christ sake . Therefore they cannot perswade themselues that God is a deliuerer and helper in their miseries , but they do remaine in doubting , and at length fall headlong into desperation . These differences betweene the true Church and other sects let euery one of vs imprint as seales in our minds , ●est that wee straying from that Congregation , which is , and is called the true Church , should be entangled with other Se●ts which are condemned by God .

Verse 3 For , loe , the Kings of the earth are gatherred : and gone by together . Verse 4 They marueiled to see such things : they were astonied , and sodainely cast downe . Verse 5 Feare came vpon them , and sorrow : As vppon a woman in her trauell . Verse 6 Thou shalt breake the Shippes of the se a , through the cast winde . Verse 7 Like as we haue harde , so haue wee seene , in the cittie of the Lord of hoasts , in the Cittie of our God , God vpholdeth the same for euer .

Hetherto hath he described the true Church . Nowe addeth he vnto her a consolation touching her perpetuall A consolation touching perpetuall stabilitie of the church . stability : And all men vnderstand that the Church had great neede of this Consolation against Her●tilies , Tyrantes , and their champions , yea , against Deui●●●s , which rage more cruelly , because they knowe within a while their iudgement is at hand , where in their filthines shall be plainely manifested or laid open before all Angels and men . But to the end the meaning of these verses may be more apparant , I will breefely rehearce out of the fourth booke of Theodoretus , the history of Valence , the Emperor , whome God not onely resirained with fearefull famine , but also with a tragicall death de●●r●ied : that he should not be able to vse cruelty against the Church after the lust of his owne heart .

When Valens would needes confirme with his subscription letters conteyning a Commaundement to banish quyte Basilius , the bishop of Casaria , he was not able to make one letter ( no when as God would he had worne Vide Polyd. Vi●g . inuent . cap. 6. his penne to the vtmost ) which when it hapned the second time , and yet he would needes enforce the confirmatiou of an vngodly decree , euen then did his right hand shake and tremble with feare . There he at length beeing fearefull troubled straitway cut in peeces the paper , which he had taken betweene both his handes , and he is a moderator of all his affects though hee had so done well , and found that others had tasted like vexation by his sufferance , and that Basilius was proued a better man then that he was worthy of any such iniurie ▪ Afterward the Gothes Gods iust iudgement ●t● destroying Valence the tyrannicall Emperour . hauing taken the streete wherein Valence purposed to hide him selfe ( beeing knowen by the vproare made by his owne men ) they both set fire vpon the place , and with all , burned to death the very same enimy to christian Religion : This punishment suffered Valence for his mischefes , and that euen in this life . But the verse which foloweth last of these ( Like as we haue heard , so haue we seene in the City of our God , &c. ) admonisheth the Reader of two cheefe things , first , touching the efficacie of Gods word , next of the difference betweene philosophicall and Christian assenting . For the worde of God is not a vayne sound , and as the Graetians say , No vaine prating or langling , but is approued in purpose and euent . For seeing God is true , he sheweth with horrible examples of punishments , that his threatnings are sure and certaine . Moreouer the promises of God are not vayne delectations , after a sort pleasing mens mindes , but are consolations in very deede , the efficacy whereof al s●ch as truly repent and beleeue the gospell haue sure triall of . For as we do heare , that they which are iustified by fayth haue peace of conscience : So in true conuersion we feele peace and tranquilitie of heart to rise from confidence or sure trusting in the Mediator . Againe , like as the promises are published touching stabilitie of the Church , so the thing sheweth that the Church cannot be destroyed by the furies of tyrants and heretikes . Let vs therefore put great difference betweene the word of God , and the word of creatures , For he spake , and it was done , he commaunded , and it stoode fast , verse 9. Also this place ( as I saide ) admonisheth vs touching difference betweene philosophicall assenting and christian faith : For in philosophie , assent followeth experience , as the ●●hysitian hauing approoued that ginger doth warme the stomacke , afterwardes affirmeth the same . But in diuine consolation , we must assent or graunt vnto the externall word , and then followeth consolation . These things must we learne in the true exercises of repentance and inuocation .

Verse 8 We wait for thy louing kindnes ( O God ) in the middes of thy Temple . Verse 9 O God , according vnto thy name , so is thy praise vnto the worldes end : thy right hand is full of righteousnes . Verse 10 Let the mount Sion reioyce , and the daughters of Iuda be glad , because of thy iudgements .

Forsomuch as thy promises are not fabulous & vaine , but true , ratified and effectuall , we looke for mercy , according to thy promises , that is , benefites necessary for the body and soule ( for mercy is oftentime taken for well-doing ) and that indeede in the middest of thy Temple , that is , in the societie of the true church , without the which there is neither any saluation nor life . Unto this acknowledgement doth spirituall worship and ioy appertaine : for rightly and learnedly saide Augustine touching the blessed ones : Tantum gaudebunt , quantum amabunt , tantum Augustines saying touching the blessed ones . amabunt , quantum cognoscent . They shall reioyce so much as they shalloue , they shal loue so much as they shall know . For euery affect or motion riseth from the knowledge shewing the obiect , as it is saide , Ignoti nulla cupido , Men desire not that they knowe not . To this intent or meaning the Psalme saith here , O God , according vnto thy name , that is , thy acknowledgement , so is thy praise , that is , the worship following that acknowledgement . For ioy vnspeakeable is the companion both of acknowledgement and worshipping of God , which he describing saieth ; Let the mount Sion reioyce , and the daughter of Iuda be glad , that is , the vniuersall church , and all the godly ones , because of thy iudgements , or because thou art Judge . For euen as God sharply punisheth his enemies , the epicures and blasphemous persons : so he exerciseth lenitie or mercy towardes the godly ones , and always in his anger thinkes vpon mercy . This great mercy of God mitigating punishementes which we haue deserued , all mindes and tongues ought to haue in reuerence , like as Ieremy saith Lament. 3. 22. It is the mercies of the Lord that we are not destroyed .

Verse 11 Walke about Sion , and goe round about her , and tell the towers thereof . Verse 12 Marke wel her bulwarkes , set vp her houses , that ye may tel them that come after . Verse 13 For this God is our God for euer and euer , he shal be our guide vnto death .

Plato saieth , Magis amandam esse Patriam quam Matrem , Platoes saying touching the loue of our countrey . quia paetria sit diuinum quiddam ; We must loue our country more than our mother , because our countrey is a diuine benefit . But our true countrey ought to be the church , and this is diuine indeede : for it is the temple of God and the congregation of Christes members . Wherfore , to loue , adorne , help , and preserue this , ought euery man to bestow the addition of their dueties : Let the teachers teach aright , and with good conuersation adorne the doctrine , and let them bee studious of publike concord , and let them suffer and beare with some inconueniences , lest they troble the publike peace of the church : let the Magistrates maintaine peace and discipline , and shew themselues nursing fathers of the church , and of the schooles . Let schollers learne the doctrine necessarie touching God , and other good effectes needefull for mankind , lest the knowledge of God be extinguished amongst men , but let the church be preserued , and many bee made heires of eternall life , and let discipline be kept in vre . Finally , let euery one pray for those things which concerne the peace of Hierusalem , as in the 122. psalme and sixt verse it is saide : which thing ▪ who shall so do , the hoped for haruest shall not disappoint their good expectation : for that psalme promiseth much peace to them that loue the church .

PSAL. XLIX . Audite haec omnes Gentes .

To him that excelleth , a Psalme exhortatory committed to the sonnes of Korah .

THE ARGVMENT .

THe whole Psalme is an antithesis or contrary A contrary description of the Church and the vngodly ones . description of the Church , and vngodly ones agreeing with the history of the rich Glutton , and Lazarus full of vlcers , as in the sixeteenth of saint Lukes gospel . The thing sheweth , that the church is in this life subiect vnto persecution , and is oppressed with the kingdomes of this world : But contrariwise the vngodly ones rule all at their will and carry stately countenances of credit . This inequalitie of euents so troubleth many , that they deeme the doctrine of the Church to be like a Cypres tree , which though shee be thicke in shew , yet is voide and barren of fruit . But the Psalme opposeth against this obiection an answer most chiefly agreeing thereto , which is borrowed of the issue or euent , as if he said : Exitus acta probat , careat successibus opto , &c. Ouid. epist. 3. The end approoues that s done before , A wisher may want welfare the more .

Euery man thinketh the deeds are to be marked by their euents . I acknowledge , that the Church , and all the godly ones for many causes are not opressed with a light burthen of calamities , and that the vngodly ones doe ( by Gods sufferance ) now and then flourish for a time : but at the time of death there is a great difference betweene the godly and vngodly ones : For as the dead which die in the Lord ( that is , in true acknowledgement and calling vpon him ) are blessed , Apoc. 14. 13. Because they enioy the eternall company of God : So the death of the vngodly ones is the passage vnto eternal misery . For as touching the godly ones it is said expresly , God shall deliuer my soule from the power of hell , because hee shal receiue me , verse 15. that is , he shall not leaue me in death and destruction . But contrarywise , of the vngodly ones it is saide , They shall neuer see light any more , verse 19. That is , they shall not feele consolation and gladnesse reposed in God , but they shall remaine in torments for euer . Seeing therefore all things are in this life short and momentany , this Psalm calleth vs from the loue of brittle fading things , and carieth vs to the consideration of death and of the future indgement , wherein the chaffe shal be separated from the wheate , and the wheate cornes shal for certaine be gathered into the barne of euerlasting life , but the vaine chaffe shall be burned with neuer quenched fire . If we will regard this iudgement , let vs with mightie courage suffer discommodities heere momentany , because while we looke and turne vs about , as they say , behold immortality shall strait be heere .

Psal. XLIX . And exposition thereof .

Verse 1 O heare ye this all yee people : ponder it with your eares , all yee that dwell in the world . Verse 2 High and low , rich and pore one with another . Verse 3 My mouth shall speake of wisdome , and my heart shall muse of vnderstanding . Verse 4 I will incline mine eare vnto the parable , and shew my darke speech vpon the harpe .

THe Psalme purposing to speake of a speciall Of the difference betwixt the godly and the vngodly ones at the later iudgement matter , vseth a stately beginning : I exhort all persons without exception to draw neare and take knowledge , what is to be thought of the difference betweene the godly and vngodly ones , and of the future iudgment . For so it shall come to passe , that they shal not onely prouide for this mortall life , but shall with a true feare and faith , and other duties pleasing God prepare themselues vnto that iudgement which is to come . Beasts frame themselues fit vnto that thing onely which is present , and as the time serueth , very little regarding either that is past , or that which is to come : But men , because they are partakers of reason and are created to the iudgement of God , let them so order the course of their whole life , that they go not astray from the Commaundement of God . Whatsoeuer thou doest do it wisely , and regard the Eccles. 7. 36 end . And surely the end of our life is either eternall society with God , or otherwise eternall miserie : Let vs therfore chuse the meane wayes leading vnto the hauen of euerlasting beatitude , and withal indeuour ( as they vse to say ) let vs eschew perpetuall and most miserable death . Cheled is deriued of the word Chadal , that is , cessauit , hath ceased . For , it is a familiar transposition of the Metathesis . letters vsed in the hebrue tongue . This phrase of speech then signifieth , that the world within a while after shall haue his end , as in the I. Corin. 7. it is said The fashion of this world goeth away , verse 31. Neither in deede is The difference betwixt Homo and Vir in signification it hupostasis a Forme , not Substance , as the Philosophers speake , but Emphasis , that is , a banishing away . Furthermore the difference knowen betweene Homo , and Vir , which is oftentimes vsed by the Prophets and Apostles , as in Iohn . I. verse . 13. Not of the will of the flesh , nor of the will of man ; For as Homo signifieth a base and obscure person : So Uir signifieth a great and noble personage , excelling others in wisdome , power , Justice and authoritie . Like as then Saint Paul saith , Rom. I and 14. verse . That he is debter both to the wise man , and to the vnwise : So this Psalme calleth vnto this sermon , both high and low , learned and vnlearned persons . Doctrine of future iudgement .

Finaly , it calleth the doctrine of future iudgement , and of life and death euerlasting , wisedome , vnderstanding , a parable and darke speech , because this secret wisdome placed far beyond the sight of mans reason , must be discerned from Phylosophy . For the alone doctrine of the church affirmeth , there is a life remaining after that wee shal depart from hence , she alone preacheth vnto vs touching the iudgment that shall be vppon all mankind , and nameth certaine witnesses , which shal be the beholders of many that being dead , shall liue againe .

Verse 5 Wherefore should I feare in the euill day , and when the wickednes of my heeles compasseth me round about ? Verse 6 There be some that put their trust in their goods , and boast themselues in the multitude of their riches .

Unto the beginning is annexed a Proposition , which setteth downe a consolation to be applyed from the example of one member , vnto the whole body of the church , as is here sayd : Like as Lazarus being all full of soares straied not away from God , because he sawe the rich man A resemblance of the Church in Lazarus , & her enemies , such as Diues . Luke 16. 19 , 20 abound with wealth and pleasures , and himselfe placed in an extreame state of miserable perplexity . So let not any the other Godly ones be ouercome with the threatnings and inticements of the world , that they thereby cast away the gospell , or doe any thing against the other Commaundements of God . This is the effect of the Proposition .

Verse 7 But no man may deliuer his Brother : nor make agreement vnto God for him . Verse 8 For it cost more to redeeme then soules : so that hee must let that alone for euer .

There followeth a Reason which appeareth in the Antithesis or contrarietie , as in the argument it is saide : For these verses agree with that saying of Christ Math. 16. verse 26 What shall it profite a man if hee gaine all the whole world , and lose his owne soule . That is , the whole world is not a sacrifice for sinne , nor for death eternall , no nor yet for the death of the body . Why then are men so greatly carefull for things appertaining vnto this life ? or why with such disquietnes seeke they after those benefits , which can neither take away sinne nor death ? But this preposterous care and greefe which the poet describing crieth out vpon thus ( O Ciues , Ciues , quaerend a pecunia est virtus post nummos ) riseth of a blindnes and security neglecting or contemning the iudgement of God , which euery one of vs after this death shall abide and suffer . Whereas if our whole life should looke well vpon that Iudgement , truely ambitious honour , wealth , and filthy pleasure should lesse trouble vs , which three the world doth esteeme as three gods . But seeing this disease is farre more furious , then that it may by our owne abillityes be healed , or remedied , let vs flee vnto the Sonne of God : and craue that hee would illuminate our hearts with his holy spirit , so as vnto that iudgement we may bring but the beginnings of righteousnes .

Verse 9 Yea , though hee liue long , and see not the graue . Verse 10 For , he seeth that wise men also die , and perish together , as well as the ignorant and foolish , and leaue their riches for other .

In the full polishing of the former verses hee repeateth the same meaning : that , riches , power , and pleasure are the fading benefits of this mortall life , and can neither driue away death , nor yet profite those that are dead . For as we came naked out of our mothers wombe , so surely shall we returne into the earth either naked , or very thinly clothed . And here the Reader may repeate that saying in the 39. Psalme 7. verse . For man walketh in a vaine shadowe , and disquieteth himselfe in vayne , he heapeth vp riches , and cannot tell who shall gather them . That is , as Cicero in his dialog of Frendship sayth , Catera cum parantur , cui parantur nesciunt , nec cuius causa laborent . Other things when they are prouided , or for whome they may be prouided , they knowe not , nor for whose sake they take al that paines .

Verse 11 And yet they thinke , that their house shal continew for euer : And that their dwelling places shall endure from one generation to another , and call the land after their owne names . Verse 12 Neuertheles man wil not abide in honour : seeing he may be compared vnto the beasts that perish .

This is a patterne of the vngodly mens liues which dwell in goodly and gorgeous buildings , which are garnished with scutchions and pictures , and furnished with A patterne of epicurial pompous persons such as king Alexander . things wherein they abound , that are reputed for blessed : Such a life we all doe desire , which exceedeth in pleasure and other instruments . But the end sheweth howe much vainitie there is in this trifling or britle brauery , when one seely houre may bring all topsituruy . All men will know what power and riches Alexander the great was of , who consumed the huge treasures almost incredible of the Anno mundi 3640. Persian Kings , after his conquest obteined , and vppon Ephestions funeral lauished out twelue thousand talents , that is , Threescore and twelue tunnes of golde , as wee call them . But this so mighty a personage when he had drunke too too much wine at the funeral feast of Ephestion , and got himselfe thereby a most greeuous burning feuer , died the 28. of June in the xxxii . yeare of his age , twelfth yeare of his raigne , and in the 323. yere before the birth of Christ . This example admonisheth vs touching the incanstancy of humane affaires , and setteth out this verse of this Psalme . Man will not abide in honour , &c.

Verse . 13. This is the way of them , and this is their foolishnes ▪ and their posterity praise their saying .

That the chiefe felicity of man consists in the pleasures of the body , not onely the epicure but the greatest multitude of men doth so thinke . But this perswasion doth this Psalme expresly cal foolishnes : because the obiect of mans will is not a benefit hauing end , that is , being short and momentany , but a benefit without end and euerlasting ▪ as else-where more largely is said in refutation of the epicure , and in the doctrine touching the obiect of mans will .

Verse 14 They lie like sheepe , in the hell , death gnaweth vppon them and the righteous shal haue domination ouer them in the morning : their beutie shall consume in the sepulcher out of their dwelling .

This verse discribes the last degree of punishment alotted for the vngodly ones , namely eternall misery which is a worme for euer gnawing the conscience of man , and a fire neuer ceasing , but without end tormenting them , as Isayas sayeth in his 66. and last chapter 24. verse . Their The last degree of punishments alotted for the vngodly ones . worme shall not die , neither shall their fire be quenched . But as Neither the eie hath seene , nor eare hath heard , nor mans heart hath conceiued those good things , which God hath prepared for them that loue him . 1 Cor. 2. 9. So no man can expresse either in thinking or speaking the greatnes of the euerlasting punishment ordayned for the wicked ones . But here some man would obiect , I see not by what reason Saint Paul being put to death by Nero , should be lord ouer Nero : I answere , though Paul was slaine of a most cruell Tirant , yet was he not vtterly destroyed , neither was he left in destruction and death , as Nero is ; but he is adorned with euerlasting rewarde and in the last day of the world he shal with Christ iudge Nero and al the vngodly ones . Now indeede our life ( as in the 3. Coloss. verse . 3. is written ) is hidde with Christ in God . When Christ which is our life shall appeare , then shall yee also appeare with him in glory . verse 4. Then shall the vngodly ones haue in their minde and mouth the words extant in the 5. chapter of the booke of Wisedome : verse 3. These are they whom we sometime had in de●●●ion , and in a parable of reproofe . We fooles thought their liues madnes , and their end without honour , verse . 4. Beholde how they are counted among the children of God , and their portion is among the saints . verse . 5. Therefore we haue erred from the truth , &c. verse 6.

Verse . 15. But God hath deliuered my soule from hell : For hee shall receiue me .

Hetherto at large he handled the first parte of the Antithesis , touching the vanitie and punishment of the vngodly ones which put all their full hope and confidence in their riches : Now doth he hereunto adioyne the other partie , as touching the godly ones , whose hearts are enclined vnto the testimony of the Lord , And not vnto death as in 119. Psalme . is said . And it promiseth plainly vnto the Godly ones deliueraunce from euerlasting death most miserable , and restitution vnto life euerlasting , for because God in the very lawfull act of adoption receiueth and taketh vs for his children , it cannot be that he will leaue his dearest children in death . Like as therefore in this life he giueth his holy spirit as a pledge and token of our inheritance : So when he hath raised vs from death to life , he will doubtles giue vs the full and perfect inheritance , and hee shall then be all in all . He then that hath this hope sanctifieth himselfe like as he is holy , saith Saint Iohn . 1. epist. 3. chapter . 3. verse .

Verse . 16 Be not thou afraid though one be made rich : or if the glorie of his house be incresed . Verse 17 For hee shall carie nothing away with him when he dieth : Neither shall his pompe follow him .

He repeateth a principal proposition which comforteth the godly ones , lest they taking offence at the felicitie and passing prosperitie of the vngodly ones , do slide away from God , but that they would preferre the true and permanent good things before the shadowes of fraile and vanishing benefites . But seeing it is needelesse here with perspicuous wordes to make any long interpretation , I wil recite two histories worthy of memorie : which examples propone vnto the sentence of the affirmatiue part , that the glory of exploits done , and other great benefites nothing auaile them that be dead : which things the blinde nature of man coueteth especially . Saled ▪ nus king of Asia , Syria Saladine liued about the yere of Christ . 1176. and Egypt saide , hee was not lesse wise in his death , then when in his life time before , he had done any notable act : for he commanded that his very linnen garment next to his shert ( which he vsed to weare ) should be borne vpon a long speares point throughout all his tents , and he that carried it should cry with a lowd voice and say , Saladine the conquerour of Asia , of so great wealth which hee had gotten , caried away with him at his death but only this linnen garment . For wisely , though lately being admonished of mans misery woulde hee also in such sort admonish others thereof . There is extant an historie in the seuenth booke and second chapter of Baptista Fulgosus , touching wise sayings and doings : and as Dion writeth , these wordes are read of Seuerus the emperour : Seuerus died at Yorke in anno Chri●● 212. Anno regni . 18. When as he lying at Yorke in Britaine neare the point of death , deploring mans miseries saide , I haue beene all things , and nothing auaileth me .

Verse 18 For while he liued , he counted himselfe an happy man , and so long as thou doest well vnto thy selfe , men will speake good of thee . Verse 19 He shall followe the generation of his fathers , and shall neuer see light . Verse 20 Man being in honor hath none vnderstanding , but is compared vnto the beasts that perish .

Although ( saieth he ) the vngodly superabound in pleasures : yet within a while after they shall depart into the country of condemned persons where is weeping & gnashing of teethe : for indeed damned persons shall neuer see light , that is , consolation , ioy and life , which the godlie ones shall possesse . But , as he said before , Man wil not abide in honour ; so now he saieth here , man is blinde in prosperitie and doth not acknowledge euen the Author of all goodnesse , or the lawful vse thereof , no , nor yet thinketh of his owne infirmitie , which is sooner changed then the swiftest flie that flieth . But let vs out of saint Paules sayings learne these three things : first , from what fountaine good things come vnto vs : next , vnto what vse good things granted by God are to be bestowed : and last of all , how great our infirmitie is . Touching the first cause , let the saying be holden , 1. Corint. 4. 7. What hast thou O man that thou hast not receiued : or if thou hast receiued it , why doest thou boast as though thou hadst not receiued it ? Touching the second cause Saint Paul in 1. Cor. 12. 7. saith , All these things are giuen to the profit of the church . Touching the last cause there is extant a memorable sentence 2. Cor , 4. verse 7. Wee carry about vs this treasure in earthen vesselles , that the excellency of that power might be of God ▪ and not of vs . And here I conclude this exposition vpon this fortie nine Psalme .

PSAL. L. Deus deorum Dominus loquutus est .

Of the Title ; A Psalme of Asaph .

THe Title admonisheth the Reader touching that societie of the Prophetes , which in the raigne of Dauid aduaunced the lawe and promises with speech and writing : for , thinke with your selfe what conflicts and what conferences those great personages Dauid , Nathan , the sonnes of Chore , Asaph , Heman , The praise of Dauid and his Musicians . Ethan and Idithun had , whose Psalmes lightsomely written by them are extant vnto vs . And in this place that I may say nothing of the rest , who is ignorant what honourable mention is made of Asaph so oftentimes in the Bookes of Paralipomenon or Chronicles lib. 2. cap. 29. vers. 25 , 26 , 27.

And Ezechias commaunded the chiefe of the Leuites to praise the Lord with the words of Dauid , & of Asaph the Seer : whereby it appeareth that Asaph the Author of this Psalme was in great honour and reputation , and retained the very next place vnto Dauid in the Schoole of those Prophets at that time .

And in the second Booke of Paralipomenon 35. chapter , And the Singers the sons of Asaph stood in their standing according to the commaundement of Dauid and Asaph , and Heman and I dithun King Dauids Seers , verse 15. Let vs therefore giue thankes vnto the Sonne of God sitting at the right hand of the Father , and giuing such giftes vnto his church : and let vs earnestly desire the societie of these persons in the life euerlasting , and in the meane time let vs thankefully receiue those crummes which fall from their table .

THE ARGVMENT .

THe fiftieth Psalme is a notable doctrine touching fayth , true inuocation , and true worshiping of God , and a refutation of the Ethnickes opinion in heaping vp sacrifices . For this error is straggled abroade in all ages amongst all nations and people , That sacrifices and other ceremonies are works pacifying Gods wrath , and merites remission of sinne by the deede done , as they now say . This opinion moueth mens minds that they heape vp such ceremonies without end , it reprehendeth therefore this error deepely fixed in mens mindes , and sheweth the true worshipings of gods , repentance , feare of God , fayth which acknowledgeth the Mediator , and knoweth that we are for his sake receiued , and yet it obserueth ceremonies because they are the testimonies of promises , and are signes of confession and doe inuite others thereunto .

So the prophet Ieremy in his 2. cap. reprehending the same error , saith verse 22. For I spake not vnto your fathers nor commaunded them when I brought them out of the land of Egipt concerning burnt offerings and sacrifices : But this thing commaunded I them saying , obay my voice . &c. verse 23. And Christ saith in the fourth of Iohn , verse 23. True worshippers shall worship the father in spirit and truth , that is , in true spirituall motions of the heart , such as are repentance , feare of God , and faith , or confidence liuely beholding Christ .

Finally , the diuine scripture is full of such sermons which must be considered , to the end hipocrisy may be reprehended , and true worshiping of God may be illuminated or inlightned in vs . Thus much for the argument , and now to the exposition of the Psalme .

Psal. L. And exposition thereof .

Verse 1 The Lord euen the most mightie God hath spoken , and called the world from the rising vp of the Sunne to the going downe thereof . Verse 2 Out of Sion hath God appeared in perfect beuty . Verse 3 Our God shall come , and shall not keepe silence , there shall goe before him a consuming fire : and a mightie tempest shall be stirred round about him . Verse 4 Hee shall call the heauen from aboue , and the earth , that hee may iudge his people . Verse 5 Gather my Saintes together vnto me : those that haue made a couenant with mee with sacrifice . Verse 6 And the heauens shal declare his righteousnes : for God is iudge himselfe .

THe Exordium or beginning of the Psalme A first and second comming of the Messias . is very great , wherein this is not onely signified , That God will haue his voyce to be heard of all mankinde , but also , a Sermon is set downe touching the twoo folde comming of the Messias . For because it maketh mention of the hill Sion , which is the store-house of the gospell published throughout all the world , no doubt , but the kingdome of Christ is described , as he first came in the flesh . So therefore I vnderstand the wordes of the Psalme Iehou●h , the sonne of God , which is the lord of of all creatures , and Logos the word , by whom the father hath made himselfe knowen vnto vs ; by his voyce hath dispersed the gospell in lury , and as Paul saith , Was a minister of circumcision . Heb. 8. 2. and being raised from death to life , gaue commaundement vnto the Apostles , to gather a church out of all nations by the ministrie of the gospell , which thing sheweth the glorie of God , and of his sonne our Lord Jesus Christ . And it is that glorie of Christ that hee of himselfe hauing made a purgation or clensing of our sinnes , sitteth on the right hand of maiestie , in the heauens , beeing made heire ouer all , and lord aboue all principality , power , strength , and dominion , is made of God for vs iustification , sanctification , and redemption , as in Hebr. 1. 1. Col. 1. 1. Cor. 1. This glorie of Christ doeth the gospell preach vnto vs . But for as much as the greatest multitude of mankinde doth with horrible impiety contemne the acceptable comming of Christ full of louing kindnes and mercy , he addeth a sermon touching the second comming of Christ , which Saint Paul excellently describeth in 1. Thessal. 4. 16. For the Lord himselfe shal descend from heauen with a showt , and with the 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 Exod. ●0 . 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 ●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 Philosophical rules shewing how God is to be worshipped 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 A mutuall league or couenant betweene God and his church 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 answereth ; Call vpon me in the day of trouble , so will I heare thee , and thou shalt praise me : As if he had said , praier in time of trouble , and Thankesgiuing for deliuerance are the chiefest and greatest vertues of all others , touching which the first table enioyneth vs . Forsomuch then as the verse of the Psalme containeth a precept ● and promise to be considered in time of prayer , and in all the dangers of our life , I do exhort the godly Reader diligently to consider with himselfe the doctrine touching prayer and thankesgiuing , which is vprightly and plentifully expounded in places theologicall .

For there is a sixe-fold consideration of things necessary A sixefolde order to be considered in Prayer . in Praier ; first , we must consider what we call vpon , what maner of God , and where he made himselfe knowen , to the ende thou maiest discerne thy prayer from the prayer of the heathen : so in this place it is saide , Call What God we call vpon . vpon , not creatures , but me , the Creator and preseruer of all things , made knowne by bringing the people out of Egypt , publishing the law , and sending my onely begotten Sonne into the world . Secondly , we must consider The commandement of God vnto vs . the commandement which is recited in these words , Call vpon me in the day of trouble : For , God will be worshipped with crauing of his grace , or fauour , and other giftes ; to the end he may be discerned from euil natures , and that this honour may be giuen him , that he is wise , good , liberal , giuer of life , wisdome , and other good gifts , and that he vouchsafeth to communicate his benefites vnto vs . And like as the breaking of that commandement , Thou shalt not kill displeaseth God : so also the breaking of the second commaundement , which is the neglecting of praier , displeaseth him , where it is said Ioh. 14. 13. and 16. 23. Aske and ye shall receiue . The third consideration Conuersion of him that prayeth . concerneth our conuersion : for some man would say , what shall I aske , seeing it is written , God heareth not sinners , Matth. 9. 31. Here we must take holde vpon the voice of the other Ezech. 33. 11. I liue ( saieth the Lord ) I will not the death of a sinner , but that hee bee conuerted and liue . Let not him that calleth vpon God perseuer and go forward in mischiefes against conscience , but let him be truely conuerted vnto God . And in euerie true prayer , conuersion or repentance vnto God is made or increaseth . The fourth consideration is of the promise Promise to him that praieth . of grace , and confidence of the Mediator , that wee may come vnto God according to the saying , Ephes. 3. 12. By him we dare boldly come by faith in him . Needefull it is then that we first by faith receiue forgiuenes of sins , or reconciliation , and beleeue that praier pleaseth God , and is not frustrate . Furthermore also other promises touching other benefits and the mitigation of calamities , must be looked vppon , as is here saide , Call vpon me in the day of tribulation , and I will deliuer thee . The fift consideration of faith , here we must knowe , that faith Asking in faith : Beleeuing God . which craueth forgiuenesse , reconciliation , life euerlasting , and gouernment of the soule , ought in forme to craue these selfe same benefites , and looke for them without condition ; because God wil haue these to be craued for by name ; and not to haue these gifts , is , to remaine an enemie of God , and to reproach God , or to iniure him according to the saying , He that beleeueth not in the Sonne , the wrath of God remaineth vpon him . Againe , he reproueth God of lying . But faith which craueth corporall good things , as Dauid crauing of God , that he might be brought againe into his kingdome , required it with a condition ; if it pleased God : because both things must be knowen of vs , that we must aske these benefites , and yet , that the church must be subiect vnto the crosse , and oweth obedience vnto God , according to the saying 1. Pet. 5. 6. Humble your selues vnder the mightie hand of God : and yet the prayer is not frustrated : for either the punishment is taken quite away , or else mitigated . Finally , needefull it is , that we most firmely keepe this rule : yea euen when we haue lost our corporall benefits , and when we must assuredly forgo the life of the body , yet must we needes retaine the promise of grace and life euerlasting , like as Iob saith cap. 13. 15. Yea thoug he shal kil me , yet will I trust in him , and he shall be my Sauiour . The fixt consideration of things to be craued , is , as saint Iohn saith in his first epistle ch. 5. 14 , 15. Whatsoeuer thing Asking according to Gods will obtaineth all . you shall aske according to his wil he shal giue it you : that is , you may not aske things forbidden by God , but such as the manner of asking them may agree with the table of the commandements , and with Gods promises , touching spirituall and corporall benefits . And God will haue Prayer and Faith to be exercised of vs , in crauing , not onely spirituall , but corporall benefites , according to the saying in Mathew 6. 11. Giue vs this day our daily bread .

For we must alwayes holde fast the rule ; In crauing of corporall benefites , faith ought to shine forth , which receiueth the promise of grace : and we must adde hereunto an admonition touching circumstances ; namely , of the time , and of the maner of our deliuerance : God wil haue his presence in the church to be acknowledged , and his help to be craued and looked for : he will haue our faith , prayer and hope to be exercised , and will not haue mens counsels or mens deuises to beare any sway in gouernement of our life ; but hee will haue it knowen , that the church is gouerned by God aboue . He doth not then giue successe by and by , and by such maner of meanes , as mans reason conceiueth : like as Ioseph , Ionas , and very many others in all ages were deliuered , far otherwise than they themselues could deuise . Let these seeme to be sufficiently well enough spoken touching Praier , because there are exercised theologicall places in all mens hands , and other Bookes containing a longer explication or opening at ful of this vertue .

But like as God requireth of vs a petition in our praier , to the end we should acknowledge that there is a God , and that he is almighty , present , and a helper , that hee might communicate himselfe in such acknowledgement vnto vs : So he requireth a giuing of thankes , that this acknowledgement may go forward in vs . For when the acknowledgement of God is extinguished in vnthankeful persons , God then ceaseth any longer to communicate himselfe vnto them : like as most part of secure persons after benefites receiued , do trifle it out with such like cogitations : perhappes thou art deliuered by chance , &c. so they lose quite the acknowledgement and presence of God , when with the following commemoration and profession they ought to nourish and confirme the acknowledgement of God and faith in him .

Seeing therefore Thankesgiuing is a necessary worshipping , there are for the most part , precepts ioyned together with Prayer and Thankesgiuing ; because both of them are necessary vnto the acknowledgement of God , as in this Psalme it is thus said , Call vpon me in the time of trouble and I wil deliuer thee , and thou shalt praise me , Psal. 50. 15. verse .

To what purpose then is this particle , In the day of trouble ? first it signifieth that the glory of praier ( the chefest of all others ) shineth in aduersitie or calamities : for all men in time of prosperity become more negligent then at other times , as in that verse it is said , Ouid de art Am. Luxuriant animi rebus plaerumque fecundis . Mens mindes most licentious be , In time of their prosperitie .

But in aduersities and calamities praier is feruent , and not only craueth , but seeketh and knocketh . Furthermore , this little clause admonisheth vs , that we should earnestly thinke vpon the publike and priuate perilles , wherein the church waxing old , and al the godly ones are exercised and distressed : for the nearer the day of the latter iudgement is at hand , so much more outrageous wrathfull stirreth the deuill against Christ : namely nowe fearing the sentence wherein the exceeding filthines of the most prowd spirit shal be manifested vnto all creatures , and the horrible torments due vnto him shal be increased . Therefore in hatred towards Christ , he stirreth vp the Turkes , Bishops , vngodly kings ; finally , all his instruments against the church .

In so great dangers let vs not then be carelesse and negligent or drunken with pleasures , but let vs obey the commandement of Christ , Matth. 26. 41. Watch and pray , that ye enter not into temptation .

Verse 16 But vnto the vngodly , said God , why dost thou preach my lawes and takest my couenant in thy mouth ? Verse 17 When as thou hatest to be reformed : and hast cast my wordes behinde thee . Verse 18 When thou sawest a thiefe , thou consentedst vnto him ; and hast bin partaker with the adulterers . Verse 19 Thou hast let thy mouth speake wickednes : and with thy tongue thou hast set forth deceit . Verse 20 Thou satest and spakest against thy brother : yea , and hast slaundered thine owne mothers sonne .

Hitherto hath he rebuked the people heaping vp sacrifices , and hath shewed the true and chiefe worshippings of God , namely , true calling vpon God , and thankesgiuing : Now doth he seuerely rebuke those teachers in the church , which do either corrupt the doctrine , or defile their profession with euill kinde of life . And here , to the end , that we being warned by example might be more circumspect , and eschew and abhorre that boldenesse of men which forge and inuent opinions , and of them which cauil at true opinions . I will recite an historie of Origen , who when he should beginne his reading in the church of Cesarea , he sate a long time sorrowing and weeping , and at the length cried out thus , vt supra , But vnto the vngodly saide God , why doest thou preach my lawes ? ver. 16 He often repeating this speech , bewayled that he had disputed many things inconsiderately and rashly , and craued pardon , not onely of God , but also euen of the church , for his errours ; which church ●itting hard by the old man , ●eclared with teares , that she was mooued with his lamentation : for there can no other furie nor sorrow appeare in a good minde more sharp or bitter , than that rising out of a conscience which hath corrupted the heauenly doctrine . But to the end a consonancie of life and doctrine may bee necessary both together , these sayings witnes 1. Cor. 9. 27 But I beate downe my body and bring it into subiection , lest by any meanes after that I haue preached to other , I my selfe should be reproued . Againe , in 2. Timot . 2. The husbandman must labor before he receiue ehe fruits . Consider what I say , vers. 6. And because examples haue in them great force thorowly to moue mens mindes , I will adioyne vnto these sayings a new or fresh example which declareth what a mischiefe the dissonancie of doctrine and life is . I knew a pastor of the church , who for the sinne of adultery was beheaded ; he , when hee was carried to execution had alwayes in mind and mouth this sentence of this Psalme , When thou sawest a theefe , thou rannest with him , and hast bin partaker with the adulterers , ver. 18. But although hee was vehemently tormented with thinking vpon his offence , yet he rendered vnto God praise for his mercy , and in this consolation at length so ended his life Rom. 5. 15. grace aboundeth aboue sinne . These doe I recite , to the end , that all men may vnderstand with how great study and care offences are to be eschewed which defile the profession of the gospel . The same Sermon appertaineth vnto the vngodly , high Bishops and other Bishops , who when they professe themselues to be the very chiefest lights of the church , are notwithstanding filthily stained with madde worshipping of Images , wandering lusts , and murdering of the holy ones . But in vaine do we preach to these deafe Adders . Therefore let vs turne our tongue to our churches , and let vs exhort the curable persons , that they woulde spread their names before God and men , that is , not only say , that is holy , but , do that is holy : for ( as saint Augustine saieth ) To teach well , and liue ill , is no other Bene dieere & male viuere , nihil aliud est quam sua se voce damnare . thing , but a man to condemne himselfe by his owne speech . Finally , we must here refute the opinion of the Donatists , which faineth , that the ministery of the gospel is not effectuall , except the person of the minister be holie and iust : for the person must needes be discerned from the office , and we must most firmely beleeue , that God is effectuall by his word and sacraments : yea , though the ministers life maruelously disagree with the profession : for● neither doth the efficacie of the ministery depend vpon th● worthines of the person , but vpon the prouidence of God ▪ wherefore let vs so vnderstand the sermon of this psalme , that nothing be derogated from the dignity and efficacie of the ministerie , by reason of the persons infirmitie .

Verse 21 These things hast thou done , and I helde my tongue , and thou thoughtest wickedly , that I am euen such a one as thy selfe : But I will reprooue thee , and set before thee the things that thou hast done . Verse 22 O consider this , ye that forget God , lest I plucke you away , and there be none to deliuer you .

This is a heauie threatning , denouncing vnto hypocrites inextricable punishments : for , the seruant knowing his master will & doing it not ▪ shal be beaten with double stripes , Luke 12. 47 , 48. And there is a fearefull figure of the punishment of hypocrites set downe in the figgetrèe , which Christ did accurse , Math. 21. 19.

Verse 23 Whoso offereth me thanks and praise , honoureth me : and to him that ordereth his conuersation right will I shew the saluation of God .

In conclusion , he repeateth a principall proposition touching true worshippings of God : and promiseth them that performe this obedience , both gouernement and helpe .

PSAL. LI. Miserere mei Deus .

To him that excelleth , a Psalme of Dauid , when 2. Sam. 12. 1. the Prophet Nathan came vnto him : after he had gone in to Ba●hsheba .

THE ARGVMENT .

THis Psalme shineth most brightly ( as it were a notable precious stone ) in the whole booke of Psalmes . For first of all it conteineth most ample doctrine , which neither the eloquence of angell nor of man can conceiue touching sinne , touching grace , touching the gift by grace , difference of worshipings , cr touching the Crosse : After that it disposeth and chargeth great matters in most excellent order . For seeing the first and cheefest promise is , the promise of grace and life euerlasting to be giuen freely for the Mediators sake , who will denie this prayer is wisely ordeined , wherein before all things he craueth forgiuenesse of sinne , reconcilation and life euerlasting ? And because without acknowledgment and confession of sinne , forgiuenesse or absolution of sinne cannot be receiued according to that saying of I. Ioh. I. 9. If wee confesse our sinnes , God is faithfull and iust , that he will forgiue vs our sinnes , and clense vs from all our i niquity : he franckly and openly confesseth his sinnes , and pointeth his finger vnto the ground of mischiefe , namely originall sinne : But as Saint Paul ioyneth together grace , and the Giftes of grace , so Dauid vn'o the petition the remission of sinnes , next adioineth a petition of sanctification , which is wrought by the holy ghost , the gouernour of the minde , will , and heart : finally because it is an vsuall manner , in crauing any thing , to grant thankfulnes for the same , hee promiseth that he will giue some recompences , which doth make for the glorie of God , and welfare of the church : And vnto his couenaunt wisely he ioineth betweene both , the place , and difference of sacrifices , whereof some are figuratiue , and others are morall , and the doctrine touching the crosse . These secret and greatest matters he so adorneth with lights of wordes and sentences , that therein nothing wanteth touching most profound eloquence . Seeing therefore this Psalme aboundeth not onely with store of most excellent matters , but is also notably disposed and adorned no doubt there is , but it may and ought to be learned euery word thereof , and daily repeated when we doe pray . And let him knowe that he hath profited much , whom this right golden psalme shall greatly delight .

Psal. LI. And exposition thereof .

Verse 1 Haue mercy vppon me ( O God ) after thy great goodnes : according vnto the multitude of thy mercies , doe away mine offences . Verse 2 Wash me throwly from my wickednes : and clense me from mine sinne .

IN the two and thirtieth Psalme , before , he hath recited a definition of beatitude or cheefe felicity , in these wordes : Blessed are they whose iniquities are forgiuen and whose sinnes are couered : Blessed is the man vnto whom the Lord imputeth no sinne . verse 1. 2. For nothing is more wishfull in true sorowes rising from the wrath of God against sinnes , then reconciliation with God . This benefit therefore with most feruent prayers , and with all his heart craneth he of God , saying . verse 1. Haue mercy vppon me O God , according to thy mercy , as if he said ; I confesse vnto thee , that I haue sinned horribly , as a most wretched sinner , and I am sory with all my heart , that I haue offended thee , forgiue mee my sinnes , and couer my filthines , and for thy sonnes sake our Lord Jesus Christ , ( whom thou wouldest haue to be a sacrifice , mediator and intercessor for vs ) doe not thou impute vnto mee my manifold disobedience . For so oft as in the Psalme mention is made of the mercie of God , wee must straight way cousider of the promises touching grace , and of the mediator , for whose sake the promise is ratified : Also let there be a difference in thy sight betwene the lawe and the gospell . 〈…〉 lawe truely hath large and great promises , yet consisting vppon condition of full obedience : But the promises of the gospell is vniuersall and free , offering forgiuenes of sinnes , for the mediator the sonne of God his sake , our Lord Jesus Christ God and man , not for our owne worthines , nor for our owne vertues , nor for our owne works , or merits . This promise ought to be imbraced by fayth , because it is the euerlasting and immutable commaundement of God , that , in our conuersion , ( that is , in our vnfained sorowes and feares ) wee should beleeue , we are receiued for his sonnes sake , according to that saying , I liue ( saith the Lord ) I wil not the death of a sinner , but that he would Ezech. 33. 11 repent and liue . But to the end this true fayth may bee rightly vnderstood , it is nedefull we alwayes haue in our sight that admonition of Barnerd , wherein he saieth : Thou must , and oughtest to beleue , that thy sinnes are forgiuen thee . The deuill knoweth that sinnes are forgiuen some men , and many men , as Saule and Iudas beleeue that sinnes are forgiuen others . Wherefore let this necessarie admonition be fast fixed in our mindes . Beleeue that thine owne sinnes are forgiuen thee . Touching this fayth speaketh Paul where he teacheth , that the promise is to be receiued by fayth . They receiue not the promise which beleeue that the same is offered vnto others , and not to themselues , like as in the epistles of Saint Iohn it is written . He that beleueth not the Sonne accuseth him oflying . When therefore thou recitest this article of the creed , I beleeue in the forgiuenes of sinnes , vnderstand thou , that sinnes are not forgiuen others , but thee also . Touching this fayth it is said , Being iustified by fayth we haue peace . Rom. 5. 1. Neither must we seeke for other consolation , but we must settle our selues satisfied with this fayth in God , for the mediator sake . But seeing the doctrine touching iustification is in another place fully handled , I am nowe more breefe and I exhort the Reader that hee should diligently consider the weightinesse of the words . Hee sayth not in vaine nor rashly , According to the multitude of thy mercy doe away mine offences . But this necessarie consolation of the immense mercy of god doth he set before the greatnes and multitude of our sinnes . And this forme of words agreeth with the most sweete saying of Paul . Rom. 5. 15. Grace euer aboundeth aboue sinne , that is , how great so euer our sinnes be , yet is it assured that the sonne of God is mightier . Therfore let vs not vnto other offences adde desperation , but let vs beleeue that grace is more aboundant then sinne , and that the sonne of God is more mighty then all the kingdome of the deuill : Like as in the first promise it is said , Gen. 3. 15. The seede of the woman shall b●use the Serpents head . Also let vs consider what sweete resemblences of forgiuenes of sinnes are set downe in the words Doe away and Wash . Saint Paul in 2. Coloss. describing the benefits of Christ vseth the same metaphore , Christ ( saith hee ) hath cancelled the hand-writing which was written against vs , which was contrarie to vs : he euen tooke it out of the way , and fastned it to the crosse . verse 14. He alludeth this saying vnto trophees or pillers which were woont to be set vp , wherein things done were written for memoriall : For he saith , vpon the crosse , as it were vpon a piller , the hand writing was hung vp , that is , the accusation , whereby our conscience ( as touching the lawe ) accuseth vs . This accusation as it were done away , hee sayeth doth hang vpon the crosse of Christ , who hath for vs payed the ransome . Let vs looke vpon that trophey or piller with fayth , so often as wee call vppon God : For our vnworthines murmureth against vs , thus : why commest thou vnto God ? why darest thou craue good things , when as for thy so many sinnes thou hast deserued great punishment , wrath , and destruction , whilest as yet thou feelest many vile motions in thee ▪ Against this distrust of minde fleeing away from God , doth hee set vs downe this trophey : Here ( sayth he ) behold thou the accusation hanging and blotted out , come thou vnto God in confidence of the mediator , and craue his holy spirit , and other benefits . The metaphor of Washing away , may be● vnderstood out of the history extant in the 13. Iohn . vers. 8. If I wash thee not thou shalt haue no part with mee Againe ibidem verse 10 , Hee that is washed needeth not , to wash his feete , but is cleane euery whit . These sayings without doubting do describe iustification : Except he himselfe wash vs , that is , except hee with his owne blood doe redeeme vs , and except wee beleeue that we are redemed by the blood of Christ , wee shall not be heires of eternall life . Hee that is washed needeth not to wash his seete : that is , hee that is iust by fayth and is sanctified , is cleane , that is , altogether pleasing God . But yet in this life , our feete must be washed continually , that is , our motions . Weake nature in this life begetteth many wandring motions . These filthie spottes ought continually to be washed : and the interpretations are knowen . The beleeuing person is cleane altogether , that is to say , by imputation . But in this life is begunne a newnesse not yet altogether fulfilled . These things are elsewhere largely spoken of . Now let the Reader gather the paraphrasticall parts of the first proposition , thus : Eternall God , father of our Lord Iesus Christ forgiue me my sinnes past , wherein I am wicked and filthily defiled : By the mercy which is promised for thy sonnes sake our mediator , doe away both the most sorowfull accusation of my conscience , as it were a hand-writing against me , and in the blood of thy sonne , wash away the remnants of sinne sticking in my weake nature , like as it is written . I Iohn 1. 7. The blood of Iesus Christ clenseth vs from all sinne . That is , taketh away , not onely sinnes formerly committed , but also couereth the remnants of sinne , which as yet wee seely soules and weakelings do beare about with vs . Let therefore this proposition be adioyned vnto other testimonies which confirme the article of Justification , and let it alwaies sound in our eares , heart , and tongue : because we haue euery moment neede of the free forgiuenesse of our sinnes .

Verse 3 For I knowledge my faults , and my sinne is ●uer before me .

This verse pertaineth vnto confession , wherewith man soroweth in Gods presence , that he hath sinnes ; and by faith craueth forgiuenesse of his offence , and mitigation of punishments . And there is a great force in the worde , The acknowledgement of sinne . The acknowledgement of sinne . ] The acknowledgement is not an idle or vaine consideration , such as was in Dauid before his adultery , ( when he also knew that adultery was forbidden ) but it is a feare and casting downe of man acknowledging God to be angry ; as Dauid did know his sinne after the most greeuous rebuke which hee had . Furthermore , in the word Sinne , we must consider a relation , namely , that man , by reason of sinne , is guilty of Gods euerlasting wrath and punishment , except hee haue forgiuenesse for the Mediators sake . Touching this guiltinesse in the Lawe it is saide , Deuter. 27. Cursed be euery one which continueth not in al things , which are written in the Law ver. 26.

Verse 4 Against thee onely haue I finned , and done this euill in thy sight , that thou mightest be iustified in thy saying , and cleare when thou art iudged .

He repeateth a confession amplified with most sorowfull The confessiof sinne . wordes , as if he should say : I come vnto thee , not trusting in mine owne righteousnesse or worthinesse , but onely bringing a confession of sinne . To thee only am I a sinner , and do euil in thy sight : for the particle ( only ) may not be referred vnto the pronowne , but is a debarring of his owne dignitie or worthinesse to be referred vnto the word following , sinner . So first hee teacheth vs to bring the confession of our sinne vnto God . This confession of sinne is more feruent , and more perceiued when God encloseth vs euery where with signes of guiltinesse in punishments , like as when Dauid was driuen into exilement . But it followeth in the verse , [ That ihou maiest be iustified in thy sayings , and ouercome when thou art iudged . ] These wordes comprehend both a most graue doctrine , that God punisheth iustly : and a most sweete consolation touching the promise of mercy which God performeth for his trueth , or , to witnesse that he is true . Dauid going forth in his banishment saide , I acknowledge and confesse that I am guiltie , and haue deserued punishments , and I pronounce that thou art a iust God , seeing thou doest manifest thy most iust wrath or displeasure against my sinne , and doest punish me : And I pronounce that thou ouercommest , when hypocrites doe iudge thee . As Saul , Cato , and all the vngodly ones do thinke , that they haue not deserued so great calamitiess or surely thinke , that God is too seuere , who hath burdened this our weake nature with such a multitude of miseries ; so they accuse and condemne God , and speake euil of him : But let vs render the praise of righteousnes vnto God , when he punisheth , as Daniel saith cap. 9. 7. Vnto thee Lorde belongeth righteousnes , but vnto vs shame . Furthermore , needeful it is , that an other meaning be added touching the promise of mercy , because , when this consolation commeth not hereunto , there remaineth a fretting and grudging of the heart , such as was in Saul or Cato : wee must therefore adde this , I acknowledge my selfe to bee guiltie , and to haue deserued punishments , I confesse , thy wrath is most iust , and I craue mercy , not trusting in my worthinesse , but in thy promise . Heare mee , that thou maiest be iustified , that is , to the end thy trueth may bee published , that thou keepest promises , and , in truth hearest , receiuest , and deliuerest those that call vppon thee : shew a testimonie and example , wherein it may be seene , that thou art the keeper of promises , when thou hearest me an vnworthy person .

Verse 5 Behold , I was shapen in wickednes ; and in sinne hath my mother conceiued me .

He accuseth not his parents , nor condemneth the selfe worke of generation , but he bewaileth this mischiefe , the which with most sorrowfull wordes is of S. Paul described , where hee saieth , Rom. 8. 7. the wisedome of the flesh is enmitie against God . For the substance by God , is one thing , and the disorder which commeth afterwards is an other thing , and a deprauing of Gods worke , namely , darkenesse , and doubtings in minde towards God , the turning of our wil & heart from God , and burning flames of motions diuersly wandering in the heart . But this is a description of originall sinne no doubt of it , taken out of Moses , who in the eight chapter of Genesis saith , The imagination of mans heart is euil , euen from his youth , ver. 2 ▪ 1. That is , men are not only corrupted by euil custome , but in the very heart it selfe le●●d inclinations are in children now borne . Let therefore this verse be esteemed amongst the special testimonies of original sinne : that is , of the horrible corruption of humane nature which is full of blindnesse , concupiscence and ignorance of her selfe and of sinne .

Verse 6 But lo , thou requirest truth in the inward parts : and shalt make me to vnderstand wisedome secretly .

Hee manifestly witnesseth , that God requireth of vs a confession of sinne , and that it pleaseth him , as it were a worship glorifing him , and that he hateth hypocrisie which seeth not , nor extenuateth the vncleanes of nature , Heither will be reproued with the word of God , but blasphemeth and persecuteth the true doctrine . For as Saint Augustine sayth notably in these words cited by Prosperus , Melior est in malis factis humilis confessio , quam in bonis superba gloriatio . Better is an humble confession in euil deeds , then a pro●●d braging in good workes . Also he teacheth that this is secret wisedome , namely truely to accknowledge sinne , and to take hald of mercy , ●nd to beleeue that God will not cast vs away , although we be vnworthy and haue deserued his wrath , but that he will haue mercy , according to his promises . This secret wisedome is vnknowen vnto the world , and abhorreth from the iudgement of reason , neither is that reueiled in the doctrine of the lawe , but in the gos●el onely , and is vnderstood of them , who in extreme feares doe comfort themselues with the consolation of the gospel ,

Verse 7 Thou shalt purge me with Isop , and I shall be cleane : Thou shalt wash me , and I shall be whiter then snowe . Verse 8 Thou shalt make me heare of ioy and gladnesse : that the bones which thou hast broken may reioyce . Verse 9 Turne thy face from my sinnes : and put out all my misdeedes .

He repeateth the first petition ; touching remission of sinnes ; and reconciliation , and adorneth the same with signes borowed from the ceremony of the lawe . For this was the ceremony , wherewith they were clensed : They were sprinckled with hisop dipped in blood , whereby was signified the sprinckling of the blood of Christ , who was to come , the sacrifice for sinne . Thou therefore ( saith he ) shalt purge me with hisop , and make me cleane , that is , thou shalt pronounce me loosed from sinne , and cleane , according to thy promises for the blood of thy sonne . But he signifieth by that Leuiticall ceremony of sprinckling , that sinne is not taken away , but that ceremony of sprinkling and washing were descriptions and signes of the future sacrifices of Christ , through whose blood sinne should be abolished and clensed . Wherfore he opposeth this verse against the ●euitical ministerie , as if he said : I craue that th●u wouldest purge me , that is , that thou woulde●● clense mee with such sprinckling wherewith sinne may truely be taken away , and I may be made cleane indeede , that is , wherewith my conscience may be deliuered from guiltinesse . But the Prophet himselfe interpreteth those ceremonies without figure , what it is to be purged , and washed , where he sayeth in the 8. verse Thou shalt make me heare of ioy and gladnes : by which words he signifieth , that he speaketh touching the consolation , which is perceiued or felt by the promise : as if he said , bring to passe , that in mee there may be consolation , whereby I may be deliuered from the terrors of sinne . And he excellently addeth a description of true repentance or terrors , which the accknowledgement of sinne worketh : That the bones which thou hast broken may reioyce , which trembled for and by reason of the terrors of sinne : To the same sence pertaineth the litle verse folowing Turne thy face from my sinne . verse 9. For hee craueth that Gods wrath may be taken away , that the lawe may not haue any right cause to accuse and condemne his conscience , yea though as yet hee had sinne in him . So againe these verses doe teach as touching the manner of iustification or reconciliation , namely that we are deliuered from terrors , and doe obteine forgiuenesse of sinnes : so as sinne shall not be imputed vnto vs , which as yet sticketh in nature , yea euen then when we are reconsiled .

Verse 10 Make me a cleane heart O God : and renew a right spirit within mee . Verse 11 Cast me not away from thy presence : and take not thy holy spirit from me . Verse 12 O giue mee the comfort of thy helpe againe : and stablish me with thy free spirit .

Hitherto hath hee craued grace , that is , remission of sinnes , and reconciliation or free acceptation for the Son of God his sake : Now craueth he the gift by grace , as saint Paul speaketh , that is , sanctification , as the gift of the holy ghost , and a beginning of the life euerlasting : and Three petitions of Dauid in these three verses . A cleane hart . he vseth diuers meanes or proper words ; first , he craueth of God a cleane heart and a right spirit to be giuen him : a cleane heart signifieth a heart , by faith purified from sinnes , or from guiltinesse , and now rightly beleeuing of God , truely acknowledging God without hypocrisie and false opinions ; not fleeing from God , nor carelesly contenming God , but truly fearing God , and beleeuing in God . Like vnto this is the other also , where hee craueth a right spirit , that is , not wauering in the word , not caried about with euery winde of doctrine , nor doubting in the will of God : But a heart striuing against doubting , and surely and firmely setling it selfe in the promise , and which surely beleeueth that it hath God merciful , and that it is heard of God , and in this confidence calleth vppon God , and looketh for help from God : secondly , hee craueth The holy spirit . the holy spirit , that is , sanctifying and illumining in our hearts such motions , as he himselfe is : for , as the holy ghost is a substantiall loue , and coeternall ioy betwixt the Father and the Sonne ; so is he sent into the heartes of beleeuers , that hee may inflame in them loue and ioy setled in God , like as in 2. Timoth. 1. it is written , For Three notable properties which Dauid attributeth to the holy ghost . God hath not giuen to vs the spirite of feare , but of power , and of loue , and of a sound minde . Hee calleth profoundly the holy ghost , the spirit of power , because it helpeth our infirmity : the spirit of loue , because he is a flame of mutuall loue , not onely betweene the father and the Sonne , but also betweene God and the church : the spirite of holinesse or chasticement , because it brideleth wandering assaults of mindes , or as saint Paul saith , It Rom. 8. 13. mortifieth the deedes of the flesh ; and ingrafteth in vs better motions acceptable vnto God , and wholesome for vs and the whole Church : thirdly , the psalme nameth Comfort of the principal spirit . principall spirit , that is , the willing and obedient spirite , which may rule and gouerne vs in al our life and actions , and in all our counselles and dangers ; and a spirit which may bring to passe , that we may willingly obey God , that we may boldely confesse the word of God , and that with a mighty courage we may be able to indure afflictions for the glory of God . These are the effects of the holy ghost in the reconciled ones , or in them which receiue forgiuenes of sinnes . Seeing therefore without this grace there is nothing auaileable in any man , as the church godlily singeth . Absque Dei numine nihil est in homine , &c. Let vs craue from God , this gouernour of our mind , wil , and heart , which giueth witnes vnto our spirit , that wee are the sonnes of God , and cryeth vnto God with vnspeakeable sighings for vs , and finally , is a pledge and token of our inheritance vnto the last most ioyfull day of our redemtion .

Verse 13 Then shal I teach thy wayes vnto the wicked , and sinners shal be conuerted vnto thee . Verse 14 Deliuer mee from bloodguiltines O God , thou that art the God of my health : and my tongue shall sing of thy righteousnes . Verse 15 Thou shalt open my lippes , O God , and my mouth shall shew thy praise .

I saide in the Argument , that the latter parte of this psalme is a promise of rendering a due recompence , whervnto we are naturally bound : but seeing we are not able to giue any sufficient recompence vnto God , for his benefites most great , besides the propagation and confession of the gospel , he promiseth that he wil performe these duties most holily ; whereby both the glorie of God is made more excellent , and many men are called backe from error and Idolatry , vnto the true acknowledgement of God , and prayer vnto him . These worships let vs also performe , that there may be discerned a difference betweene the true church of God and other nations . For other nations may haue many other vertues , as there was a great glory of righteousnes , chastitie , and modestie in Aristides and Scipio : yet the true calling vpon God , and aduancement of his doctrine were wanting in them . But the church alone both vnderstandeth and performeth worshippings , touching which I haue spoken before . Now as the rules of asking any thing , and of thankesgiuing are for the most part ioyned together , so in the Psalmes these motions are mixed , whereof some craue from God for the Mediators sake necessary benefits ; others giue thanks to God or the Mediator for benefits receiued . In this place also let there be added vnto the verse Eucharisticall , or that which concerneth thankesgiuing , two petitions : one touching mitigation of punishments , the other , touching help in aduancing the doctrine , and touching confession , I acknowledge ( saith he ) that I am iustly punished , and that I haue deserued more grieuous punishements ; But deliuerme from bloodguiltinesse , O God , that is , O God deliuer me from guiltines or punishment of murder , which is an vniuersall destruction , and mitigateth thy wrath for thy Mediators sake , that I may be a witnesse and an aduancer of thy doctrine . Touching this mitigation of punishments the Prophets most sweetely preach , as Psa. 77. 9. He will not shut vp his louing kindnesse in displeasure . And as Ioel 2. 13. The Lord is gratious and merciful , slowe to anger , and of great kindnes , and repenteth him of the euil . And he maketh his prayer as if he thus said , I beseech thee , O God , to helpe mee in a matter hard and difficult , namely , in teaching and confessing thy true doctrine : for mans weake nature is either ouercome with inticements , or quailed with threatnings , or with flatteries of friends is so enfeebled , that with vniust silence shee may dissemble her true opinion . Thou therefore open my lippes , thou helpe my weakenesse , that I be not a hireling sheepheard , which in the time of peace doeth teach meanely ; but when as the wolfe commeth , either runneth away , or holdeth his tongue .

Verse 16 Because thou desirest no sacrifice , else would I giue it thee : but thou delightest not in burnt offerings .

He frameth in order vnto Thankesgiuing a common place touching degrees of sacrifices ; and morall sacrifices or morall obedience doth hee preferre before ceremonies . For , the vsuall distinction of sacrifice is knowne , which is deliuered in the predicament of the deede , and in theologicall places . The only sacrifice is , ( Ilasticon ) propitiatorie , that is , the whole obedience of Christ . The sacrifices of al other the godly ones are Thanksgiuings : and these are either figuratiue or morall . But although they seeme to bee called cōntraries : Thou delightest not in burnt offerings . Againe , Then shall they offer yong bullockes vpon thine altare : yet notwithstanding there is an easie coniunction or affinitie betweene them . The first saying condemneth the perswasion touching the deede done , as they now vse to say : Afterward he affirmeth , that ceremonies do please God , when they are rightly vsed , that is , when repentance , the feare of God , & faith ( which acknowledge the Mediator , and know that we are for his sake receiued ) do come hereunto also . But he noteth ceremonies thus , because they are testimonies of promises and are signes of confession , and doe inuite others thereunto .

Verse 17 The sacrifice of God , is a troubled spirit : a contrite heart ( O God ) shalt thou not despise .

A notable doctrine and consolation is set downe in this What exercises of faith calamities are . verse : for first it teacheth , that calamities are not alwayes signes of any mans reiection , but exercises wholesome for the godly ones , and obedience which is performed in calamities , he calleth expresly sacrifices , that is , a worshiping or worke , wherewith God is honoured : After that it comforteth vs , lest wee should thinke our selues to be forsaken of God , by reason of calamities , but that God rather promiseth helpe , and mitigation , yea deliuerance of and from our miseries . So in the 57. cap. and 15. verse of Esay it is said , I dwell with him that is of a contrite and humble spirit , to reuiue the spirit of the humble , and to giue life to them that are of a contrite heart . And in the last chapter of Isay . v. 2. To him will I looke , euen to him that is poore , and of a contrite spirit , and tremb●eth at my words . With this consolation , Bernard ( being brought low by a greeuous and deadly sicknes ) comforted himselfe thus saying , Vapulem sane quatenus miseriaris afflicto , qui non inuenis in me bonum remuneres , tempus meum perdidi , quia perdite vixi , pro quo quid agam non habeo , nisi quod cor contritum & humiliatum non despicies . I may well be beaten truely , so farre forth as thou hast mercy vppon the afflicted person , who findest not any good at all in mee which thou mayest rewarde : I haue lost my time because I haue liued gracelesse , for the which what I my doe I haue not in mee ; but that thou God wilt not despise an humble and contrite heart .

Verse 18 O be fauourable vnto Sion , build thou the walles of Ierusalem . Verse 19 Then shalt thou be pleased with the sacrifice of righteousnes , with the burnt offerings , and oblations : then shall they offer young bullocks vpon thine altare .

In conclusion is added a common praier for the church , as if hee had sayed : Be fauourable O Lord vnto thy church , that she may be deliuered from corrupt doctrine , and from offences , and that true doctrine touching forgiuenes of sinnes may be made knowen , and true worshippings be performed . For God will haue vs in our prayer to be moued with care for the whole church , and for others also , like as it is written , Psal. 122. verse . 6. O pray for the peace of Hierusalem , &c.

PSAL. LII . Quid gloriaris in malicia ?

To him that excelleth , A Psalme of Dauid to giue instruction : when Doeg the Edomite came and showed Saul , and said to him ; Dauid is come to the house of Ahimelech 1. Sam. 22. 9.

THE ARGVMENT .

THe reading of this psalme is not obscure vnto them , which both knowe the historie of Dauid , and doe diligently consider the dangers of these dayes : Doeg the conspirator as 1 Sam. 21. and 22. declareth , When he was most subtilly aquainted with all harmefull slights , tolde Saul , that Dauid then banished , was receiued into succour by A●imilech the priest : And afterwards when the residue of the Kings ministers fled , and feared the most sorowful slaughter of the priests househould : He , this same Doeg , cruelly raged against holy men , no otherwise then a Lion , which in much slaughter lyeth as conqueror preying vppon euery beast , his iawes al embrewed with blood , driuing away hunger , neuer rests raging hither and thither casting down bulles , threatens the seely calues , slow of foote , but wearie of tooth : And as Seneca saith in Thyeste . Quis Colchus haec quis c●dis incertae Scythae commisit ? aut quae Caspium tangens mare , Gens iuris expers aus● ? In english thus : What Colchian or what wandring Scythian did euer committe these things ? or what lawlesse nation bordering the Caspian sea durst euer atempt the like enterprise ? For I may well with tragicall wordes describe such beastly cruelty : So at this day many godly church men , are for matrimony only cruelly martired , when as neuer any barbarous nation hath slaughtered men for the like cause . First of all then , in this psalme , he doth exaggerate and amplisie the wicked enterprise of Doeg and such like ●ycophants which stirre vp and inflame the displeasures of kings against honest and godly persons . Next of all he denounceth most greeuous punishments vnto sophisters & Sycophants which sharpen their tong , and frame their writings against that congregation which keepeth the true doctrine . Last of al , he setteth downe a consolation for the church very necessarie : namely , that the whole body of the church cannot be vtterly ouerthrowen with cruel counsels and mischeuous enterprises of the enemyes although by gods assured prouidence she be persecuted in some part of her . For wheras Dauid in this psalme . verse 8 thus speaketh of himselfe , As for me I am like a greene oliue tree in the house of God , that is aplyed in the 92. psalme 11 , 12 , and 13. verse , vnto the whole church and euery member therof , The righteous shall florish like a palme tree , and shall spreade abrode like a cedar in Libanus . They that be planted in the house of the Lord , shall flourish in the courts of our God . They shall also bring forth more fruite in their age : and shall be fat and well liking . With this most sweete consolation let vs also then comfort our selues . The state of our church & schools which by gods bene fits or blessing is now ordeined , semeth to vs , not long so to be setled by the light of the gospell restored : But yet it shall remaine and continue yea though the whole world and all the deuills set themselues against it , Like as Christ in an other place saith . Math. 16. 18. The gates of hel shall not preuaile againg the church .

Psal. LII . And exposition thereof .

Verse 1 Why boastest thou ( thy selfe O tirant , ) thou that canst doe mischiefe ? Verse 2 Whereas the goodnes of God indureth yet daily . Verse 3 Thy t●ungue imagineth wickednes , and with lies thou cuttest like a sharpe rasour . Verse 4 Thou hast loued vnrighteousnes , more then goodnes , and to talke of lies more then righteousnes . Verse 5 Thou hast loued to speake all words that may doe hurte , O thou false tongue .

Like as Abim●lech that godly and holy man was foully abused by Doeg in this slaunder , that hee should consult together with Dauid about seditious enterprises , and practize all meanes to the destruction of Saul : So the Prophets , Apostles , and their scholers are always ouercharged with these two most heinous crimes , namely , blasphemous heresie , and mouing sedition . The consideration whereof more grieuously vexeth modest persons , then all the cruell punishments wherewith the bodyes are tormented : But as they spared not ( for all their indangered estate by slaunders moued against them ) to set forth and aduaunce the true and necessarie doctrine of God : So let not vs for the like euil occasion or cauelings cast away from vs our confession . And although we shall want humane helpes to support our cause , yet notwithstanding let vs craue and looke for defence from God , the euerlasting father of our Lord Jesus Christ , who hath made himselfe knowen by publishing so many promises . For as Isayas most sweetely saith , cap. 54. verse 10. The mercy of God endureth for euer : The hilles shal be moued , and the litle hilles shall tremble for feare , but my mercie shall not depart from mee , neither shal the couenant of my peace fall away saith the Lord , that hath compassion ouer thee .

Verse 6 Therefore shall God destroie thee for euer . He shall take thee , and pull thee out of thy dwelling : and roote thee out of the land of the liuing . Verse 7 The righteous also shall see this and feare : and shall laugh him to scorne . Verse 8 Lo this is the man that tooke not God for his strength : But trusted vnto the multitude of his riches , and strengthened himselfe in his wickednesse .

Of this most sorowfull threatning here is set downe an Iudas representeth truelie all heretikes , reuoulters , & treacherous conspirators . example in Iudas Iohn 13. 27. who horribly condemned himselfe and wrought his owne death , that with great sorrow he burst asunder in the middest : But seeing Iudas representeth the heretikes of all ages , also reuoulters from the gospel , and treacherous conspirators , which with a crafty outward shew , estrange the minds of princes from the gospel , or being estranged , doe confirme them and stirre vp mightily hatreds in them : thereby considering Iudas his punishment , let al men feare gods indignation and eschue the causes of so horrible a punishment , Arrius was destroyed with his guts but s●ing out of his belly , as Iudas had ; Iulianus the apostata had his chiefest person in office ended his life with the very excrements of his body comming out at his mouth , and innumerable others had the like end . Neither lack there examples of our age . For many vngodly preachers haue beene in their very sermons sodenly destroied , let vs therfore feare the iudgement of God , and the true opinion of the gospel , let vs be content , neither let vs suffer our selues to be corrupt with mony , or with dissembling good willes of princes , or with hope of honors and authoritie , that we should stickle on the furie of such as hate the gospel .

Verse 9 As for me I am like a green oliue tree in the house of God , my trust is in the tender mercie of God , for euer and euer . Verse 10 I wil alwaies giue thanks vnto thee for that thou hast done : And I will hope in thy name for thy Saints like it well .

The description of flourishing Oliues most plesantly The Oliue liuely representing the church of Christ in three similitudes . painted out of the church in her liuely colours : For as the Oliues engrafted vppon the Uine brings forth both Oliues and Grapes : and age of the Oliue is longer , which they say is able to endure 200 yeares . So the true church is both present in this life , and afterwards shall be adorned with euerlasting glorie . Againe , like as the oliue prospereth not neither in the coldest nor in the hotest places : So the church escheweth both extreames , namely epecuriall contempt of God , and superstitions or idolatry , or as saint Peter faith 1. Pet. 2. 5. She giueth her diligence to ioyne vertue with her faith , and with vertue knowledge . Furthermore like as the Oliue is seasoned and refreshed with salt at the roote thereof cast , for auoiding corruption of fatnesse : So the crosse of afliction reformeth securitie and many lewd motions in men .

The last verse describeth the end , whereunto Thankesgiuing must be referred . For with this confession other men must be inuited vnto the acknowledgement , and true calling vppon the true God : that they may also assuredly beleeue , that the godly ones are cared for and heard by God , and for that cause doe with all their hearts submit themselues vnto God , and worship him . But because as touching this ende or purpose , most often I haue spoken in the Psalme , I am now more breefe and come to the next psalme .

PSAL. LIII . Dixit insipiens in corde suo .

To him that excelleth on * Mahalath : a Psalme Which was an instrument or kinde of no●e . of Dauid to giue instruction .

THE ARGVMENT .

IT is the best rule of teaching to speake of the same matters , the same methods : For it may not be , that the doctrine can take any roote in our minde , except we daily speake our selues , and both heare , and apply our life thereunto , wherefore it is not to bee marueiled that Dauid repeateth in this place the same sermon which he set downe in the 14. Psalme : For nothing ought to be so sounding in our eares , as the preaching of the lawe , accusing the roote and fruit of sinne , and calling vs vnto repentance , by shewing vs the wrath of God and horrible punishments , which in a most iust order doe accompany sinne : But that there may be a difference betweene the church and other sects , it is nedefull that vnto this sermon there be annexed a promise of the gospel for the Mediators sake : vnto whom they that runne for succour are deliuered from sinne , death , the lawe condemning , and from the tirany of the deuil , and are receiued and rewarded of God with saluation and life euerlasting , wherein being adorned with new light , wisdome , and righteousnes , they shall worship God and enioy his sight for euermore . Seeing then this psalme instructeth vs of so great matters , it is surely worthy to be learned by vs euery word of it : But I wil not speake any thing more of the Argument because most true is that saying of Plautus ; That which is enough sufficeth .

Psal. LIII . And exposition thereof .

Verse 1 The foolish body hath saide in his heart , there is no God . Verse 2 Corrupt are they , and become abhominable in their wickednes : There is none that doth good .

LIke as the true acknowlegement of God Knowledge of God the well-spring of all vertues . is the well-spring of other vertues , as for example , of the feare of God , faith , loue , and true prayer , &c. so ignorance or contempt of God is the roote of all sins , which rage in the nature of man : for , except the true God be acknowledged , how can he be called Ignorance & contempt of God the root of all sinne . vpon , feared , or loued . The prophet Dauid therefore accuseth the blindenesse of mans heart , in that he beareth about him either Epicuriall , or Stoicall , or Academicall opinions touching God . For the mindes of all men without heauenly light , either thinke al things by chance haue their ruine without Gods gouernement : like as Chorus in Hypolito of Seneca cryeth out : Res humanas ordine nullo fortuna regit , Spargitque manu munera caeca , pe●ora fouens , Fortune deuoide of order rules each thing , and blindly serues , Rewardes with hand , maintaining oft him that the worst deserues .

Or else they thinke , that God is bound vnto second causes , and doeth no otherwise than as those causes carrie him away or mooue him : either else they doubt whether God will receiue our prayers , and are ignorant why hee receiueth them , as the barbarous king in Virgil saieth : Ante Genitor , cum fulmina torques , Ne quicquam horremus , caecique in nubibus ignes ▪ Terrificant animos , & inania murmura miscent ?

Which is in English thus : O Father , when thou thunderest forth , do not we quake for feare ? And when the lightnings in the clouds at randon flash each-where , Do not they terrifie our mindes in murmuring vainely here ?

But seeing our minde is full of darkenesse , and doubtings of God , there appeare in our will and heart manifold ▪ flames of wandering lustes striuing with God , yea , vniust loues , and vniust hatred . By these flames , some Such are the base people of vnbrideled sensualitie in these dayes . are stirred vp to confusions of lusts , others vnto murders , and some others to other mischefs : yea the verie deuills leape into the minds of the vngodly ones , and moke many to make horrible scattrings in mankinde , and infinit spoilings . These so great mischifs ( which the psalme calleth abhominable corruption ) let vs looke vpon and with vnfained sighes let vs deplore , and seeke deliuerance from these euills promised vs in the gospel .

Verse 3 God looked downe from heauen vppon the children of men , to see if there were any that would vnderstand and seeke after God . Verse 4 But they are al gone out of the way , they are altogether become abhominable : there is none that doth good , no not one .

If we were not altogether iron-hearted , and more hard then the rocks of the mount Sinay , which trembled when Exod. 19. 18. God sent forth the preaching of his commaundement , we would n●t only acknowledge our mischefs , but we would also tremble with feare at the sight of them , and with thinking vppon the wrath of God : For what else are the blasing fires of the whole world , the downefalles of kingdomes , confusion of religions , and domesticall calamities infinit ( which with great sorow we behold ) but testimonial admonishments touching sinne and the wrath of God ? Let vs then confesse our selues to be guilty , and to haue deserued great punishments , and let vs craue of God both benefits , namely , forgiuenes of sinnes , and mitigations of punishments . But I haue before spoken more in the exposition of the 14. psalme against this figure synecdoche , or 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 The roote & branches of sinne in mankinde . 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 Anno Christi procured his owne death and destruction . Domitian was 70 slaine of his frends conspiring against him , euen in his 95 owne palace . Maximinus was slaine of Pupienus at Aquilia . Daetius was destroyed in the morish ground of 252 Misia , when he fled from the Gothes . Valerian together 257 with his brother , was slaine at Insubres . Airelianus was 276 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 ●●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 , Saules two se●erall assaults vpon Dauid . 1. Sa. 23. 27 , 28. 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 . 1. Sa. 26. 7. 12. 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 So in like maner are the practises of the enimies of the gospel hindered at this day 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 holy ghost 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 author of an euill example , in the people of God . For first , hee should by his deede haue confirmed Three cause● why Dauid ( when hee might ) did spare to kill Saul . the slanders of those sycophants which cried out , that Dauid was a seditious person , and one that with force and armes would inuade Saules knigdome , and should not be vnlike to that tyrant , which saieth in the tragedy : Pro regno velim patriam , parentes , coniugem , Flammis dare : Imperia pretio quolibet constant bene .

In english thus : So I might raigne , I would to ' th fire betake my countrie , parents , and my wedded mate : Kingdomes by any meanes obtained , doe seeme to be kingdomes well gained .

Furthermore the Philistims and other enemies of the church taking offence at this example had cried out in this manner : In vaine may the people of Israel boast , that their kings are giuen them by or from God when the thing and euent thereof shewed , by what sleights or pollicies some persons had cast others out of their kingdome .

Last of all , others moe with a certeine mischeuous practise would haue folowed him : euen as those which blodely doe vse to sacrifice men , haue excused their outrage , by Abrahams example in sacrifising his sonne . To the end therefore he would refute the slaunders of the citizens and enemies , and stopp vp and make voyde that same welspring of their mischeuous malice hee vsed not the lawe of defence wherof mans lawes doe make mention , but hee commended his way vnto the Lord , and expected from him a ioyfull end of his daungers .

But seeing these are not written for Dauids sake , but for our sakes , let vs looking into Dauids example learne both silence and hope , that is , let vs wisely iudge what iniuries are to be put away , and what are to bee suffered for the tranquilitie of the church and common wealth . For that is a wicked impatience when a man will not suffer sorow to do the church good : Also as saint Peter saith , Let vs ioyne with patience godlynes . 2. Pet. 1. 6. That is , let vs call vppon the Lord in the day of tribulation , and let vs craue from him either deliueraunce or mitigation of euills which ouercharge and exercise vs . Let not our patience bee onely philosophicall moderation , but let it behold the will of God , and let it bee ioyned with a certeine hope of a ioyfull end : These exercises of fayth . hope , inuocation , and patience , in sorow shall bring more light to the reading of the Psalmes then large commentaries shall doe .

Now this Psalme is partely a Prayer , and partely a The effects of the Psalme . thankesgiuei●g . For the church both craueth of God benefits , and giueth thankes for benefits receiued . Herein Dauid therefore craueth defence from God against the subtile snare of Saul , and he promiseth that he will celebrate or reuerently commemorate this benefit both with word and writing . Let vs in like maner also craue , that God would restraine the cruell counsels and practises of the enimies of the gospell , and after our deliuerance let vs not be vnthankful : but let vs acknowledge and celebrate the presence of God in his church , and with greater zeale let vs aduaunce the doctrine of God .

Psal. LIIII . And exposition thereof .

Vers 1 Saue me , O God , for thy names sake , and auenge me in thy strength . Verse 2 Heare my praier , O God , and hearken vnto the words of my mouth .

NAme , ( as I haue often times elsewhere ●aid ) comprehendeth causes impulsiue and ●●all as touching God hearing vs . The mpulsiue is the promise of God , the finall ●s the acknowledgment and worshipping of God . Hee therefore craueth that he may bee heard and helped , not for his righteousnes , but for Gods promise sake which is deliuered to the church . Therefore also craueth he to be deliuered , that tes●imony of Gods presence might appeare in the church , with consideration whereof many might be stirred vp to the acknowledging and wor●●ipping of God . And let vs also when we are Causes mo●uing God to bestow his benefites . praying alledge these causes , since it is most assured that God is specialy moued to giue his benefits , partly with remembrance and memorie of his promise , and partly in respect of his glorie . But where he saith [ auenge me in thy strength ] let it be vnderstood according to the Hebrew phrase thus , take o● thee the patronage of my cause , declare thou , that I was called by thy commaundement vnto the kingdome , and that I haue not sought by ambition to aspire vnto the gouernement of Gods people , as the syccp●a●●s doe crie out . But why addeth he , in thy strength ? euen to giue God the glory , not onely of goodnesse and mercy , but also of immense and infinit power , as if he said . Thou not onely wilt , but also art able to help and saue mee . For needefull it is that wee in our prayer make mention of Gods fatherly will and power , where ▪ with he created all things , and most freely gouerneth all things .

It followeth in the text ; Heare my prayer O God , and harken vnto the words of my mouth . I haue often A two folde kind of prayer . aduertised the reader , that there is a twofold maner of invocation or prayer : one of the heart , the other of the mouth : For although prayer may be made with feruent sighing of the heart , yet the recitall of a certeine forme of praying conceiued without superstition is profitable for many causes . For , first , hee admonisheth them that pray , of many things ; and it is a certeine confession seperating vs from the vngodly and prophane sects . After that , he stirreth vp godly motions in mens hearts according to Saint Pauls saying Rom. 10. 17. Faith commeth by hearing , and hearing by the worde . Last of all , an expresse recitall striketh euen very deuilles with feare . For deuilles do not with any Gorgon or shield thrust forth against them more tremble for feare then when they heare true prayers made vnto God . In respect of these commodities , let vs inure our selues vnto the expresse recitall of some forme of prayer , whether it be deliuered vs from Christ , or in the Psalmes conceiued : and let vs not spare for labours in the reciting of our prayers as many slouthfull or negligent persons doe .

Verse 3 For strangers are risen against mee : And tyrants ( which haue not God before their eies ) seeke after my soule .

The reason of this prayer is borowed or taken from a heauie obiect which moueth God very much vnto deliuerance : For as the naturall tender hearted father is moued with the misery of his young sonne or daughter , so God , in whome is all fatherly loue , is moued with our miseries , and feeleth those motions of the heart , which are described in the II. of Oseas , My heart is turned within mee , my repentings are rowled together . verse 8. And he amplifieth Two speciall points of mischiefe in the enemy . Pride , the furies of the enimies of the church with notable words , to whome hee attributeth pride and tyranie . For like as deuils are most proud spirits , which are delighted in the destruction of Gods warkes . So the instruments of those deuils are full of tyrannicall inselency , which indeede and Tyrannie riseth of this spring , that they both neglect and contemne God , and haue this voice of Niobes in their mouth and minde : Maior sum quam cui possit fortuna nocere . Greater I am , then whome fortune can hurt or any way consume . For the originall of pride is securitie , negelecting and contemning Gods iudgement : But let vs hold fast that saying of Saint Iames 4. 6. God resisteth the proude and giueth grace to the humble . and likewise the sentence by Christ pronounced . Luke 16. 15. That which is high esteemed among men is abhomination in the sight of God .

Verse 4 Behold , God is my helper : the Lord is with them that vphold my soule .

This consideration is an argument which is brought from the things that go before , as if he sayd , God hath often times before heard and saued mee : therefore no doubt of it he will still helpe me , because he will accomplish the benefits he hath begun , and will finish the webbe wherevnto he first set his hand . This argument S. Paul vseth in the 2. Phil. 13. For it is God which worketh in you both the will and the deed , euen of his good pleasure : as if some acceptable things might be done vnto him : that is , whereas God hath before helped you in your conuersion , and hath drawen you out of euerlasting death , no doubt of it , he will gouerne and helpe you in your vocation & life , that you may performe the worshippings which he requireth . And in the 2. Cer. 1. 9 , 10. Yea , we receiued the sentence of death in our selues , because wee should not trust in our selues , but in God which raiseth the dead , who deliuered vs from so great a death , and doth deliuer vs , in whom we trust , that yet hereafter he will deliuer vs . Let vs therefore learne to confirme and comfort our selues with remembrance of deliuerances before past , and by these , conceiue a most sure hope of those that are to come : because God is not only the guide and giuer of his benefits , but also the worker of them in vs : as in Phil. 6. He that hath begun this good worke in you , will performe it vntill the day of lesus Christ .

Verse 5 He shall reward euill vnto mine enemies : destroy thou them in thy truth .

Albeit these prayers seeme to be contrary vnto the precept Two distinct prohibitions in praying or cursing for the enemies . of Christ , where he sayth , Math. 5. 44. Blesse them that curse you , and pray for them that persecute you : yet if we consider two distinctions , which are neither fained nor forged , there is an easie coniunction of these places , hauing an apparant reason in them : for first , the matter or cause must be discerned from the persons : therfore we pray that God would vtterly destroy and extirpat the euill cause which our aduersaries haue taken vpon them to defend . For the enemies counsels and mischieuous enterprises with a malignant countenance , are altogether repugnant vnto the sanctifying or glorifying of Gods name , also do striue against the will and kingdome of God . The remoouing of these mischiefs , without all doubting , must we craue and pray for vnto God . Afterwards we must discerne the degrees of the persons : for some are curable or may be conuerted , others are blasphemous and incurable . As therefore wee must make our prayers for them that are curable , so persons blasphemous and such as stubburnly defend idolatry , are to be cursed of all men , euen as the very enemies of God and instruments of the deuils . Therefore S. Paul describing the enemies of the Gospel , vseth a grieuous word touching those whose mindes are vncurable . If any man loue not the Lord Iesus Chiist , let him be had in execration , yea , excommunicate to the death . 1. Cor. 16. 22. He calleth the enemies of Christ not onely wicked offenders , but also he prayeth , that the iudgement of God may light vpon them and punish them .

Verse 6 An offering of a free heart will I giue thee , and praise thy name , O Lord , because it is so comfortable . Verse 7 For he hath deliuered me out of all my trouble : and mine eye hath seene his desire vpon mine enemies .

The former part of the Psalme , is a most feruent praier , wherein he craueth deliuerance : the latter part is a song of thanksgiuing . For although it be a thing vsuall in mans life , as Pindarus sayth : Vetus gratia dormit , & homines sunt immemores . The olde grace doeth sleepe , and men litle in minde keepe . yet notwithstanding , the godly ones in the Church are true and iust ; for they acknowledge , and with a thankefull heart celebrate the authour of benesits , and confesse , that they are bound to performe dueties , which are notable testimonies of thankefulnesse . So Dauid in this place promiseth a recompense , namely , Thanksgiuing , and aduancement of the true doctrine . Finally , the Reader must be admonished touching the signification of this Hebrew word Raah : for it hath this emphasis or meaning , that it signifieth not onely to see and leasurely beholde , but with a certeine admiration and pleasure to looke vpon some thing , as Esay in his 9. cap. 2. vers . saith : The people that walked in darkenesse saw a great light , &c. that is , The Church gathered from among the nations shall be amased with admiration at the wisdome which in the Gospel is reuealed . So Dauid saith here , his eye did see the fall and destruction of his enemies ; not without admiration at the iudgement of God , touching which it is sayd in another Psalme , Righteous art thou , O Lord , and righteous , is thy iudgement . Psal. 119. pars . 14. vers. 1.

PSAL. LV. Exaudi Deus orationem meam .

To him that excelleth on Neginoth , a Psalme of Dauid : to giue instruction .

THE ARGVMENT .

THis psalme is a most feruent prayer , not indeede against enemies whose outrages are manifest , but against the falshoode of fained frendes our sociats & companions , which flatter vs to our faces , but behind our backe , if they take occasion can lay a cold pad in the strawe . This A prayer against fained friends . false frendship is most worthie of hatred , and to bee accursed of all men . For as fayth is the most holy good property pertaining to the heart of man : so no plague greater floweth from the Stygian or hellish lake then falsehoode of fayth which is couered with manie sleights of dissimulation , and ouerspred as it were with certaine sailes . But therefore doth God suffer vs to be forsaken of frendes , or else also to bee oppugned by them , to the end hee may put away from vs vaine confidence in man , which leaneth either vppon the iudgements or the most vncerteine willes of our alies and sociats . How often are lewd opinions of men spred in the church , or vnnecessarie warres in the common welth by confidence in humane helpes ? Wherefore that this mischeefe may be remedied , and to the end fayth reposed in God alone might increase in vs , God not onely forbiddeth confidence in man , as where hee saith , Iere. 13. 5. Cursed is hee that putteth his trust in man , but also suffreth even our very companion of the same religion to start backe from vs , forsake vs , and striue against vs : In such a case learne wee how much better and more safer it is to trust in God alone , then for a man to put his trust in a thousand princes : And were it not a thing hatefull , I would here commemorate examples of the lightnes and lewd loosenesse of some which haue mu●ded and assaulted with hostilitie , euen their very colleges and companions of the same iourney by sea : But these new examples I omit , and I beseech God that he would vouchsafe to defend vs with the shadow of his hand , not onely against our enemies , but also against our vnfaythfull and vnconstant companions or sociates . Amen .

Psal. LV. And exposition thereof .

Verse 1 Heare my prayer , O God , and hide not thy selfe from my petition . Verse 2 Take heed vnto me , and heare me , how I mourne in my prayer .

THe Sonne of God saith , True worshippers A difference betweene the prayer of the faithfull , and the prayer of hypocrites . do worship God in spirit & truth . Iohn 4. 23. as if he sayd ; Hypocrites do pray without understanding , without deuotion , and with a contradietion : without vnderstanding , because they consider not the essence and will of God manifested in his commandements and promises ; neither doe discerne things that are to be asked of God . Finally , neither consider they what a vertue true prayer is , but after the manner of prating Parots , doe sound words which they vnderstand not . Without deuotion , because they feele not spirituall motions in time of prayer , as faith , hope , and patience : but they pray with wrath , and with doubting , that is , they do fret and fume in miserie against God , and doe doubt of his hearing of them . Finally , they pray with contradiction , speaking The threefold praier of the hypocrites & wicked ones . one thing , and thinking another : for though they haue these words in their mouthes ; Sanctified be thy name ; Thy kingdome come ; Thy will be done . Mat. 6. 9 , 10 : yet their heart disagreeth from their tongue , forasmuch as they vehemently desire and earnestly with for the destruetion of the true knowledge of God , and the ouerthrow of Christes kingdome , and that many things may be vnthankfully The prayer of the faithful done against God . Such is the prayer , or rather much lippe labor , to little purpose , of all them which defend idolles and manifest errours : but the godly ones ( as Dauid in this place ) do worship the father in spirit Iohn 4. 23. and trueth ; that is , doe bring with their prayer true acknowledgement of the essence of God , and a consideration of the commandements and promises wherein God made his will knowen : and they knowe what benefits God will giue vs without condition , and wherein he will require obedience . Furthermore , they acknowledge and bewaile their sinnes , & yet with faith they vanquish doudtings , beleeuing , that though they be vnworthy of themselues , yet for the Mediatours sake , they are and shall be heard . Finally , in the prayer of the godly ones , there is a consonancy of the minde , will , heart , and tongue ; then which harmony none can be thought more sweet . Let this difference betweene true and hypocriticall prayer be often considered in the Psalmes , when indeed it bringeth some light vnto the reading of the Psalmes . Now thinke with your selfe how feruent Dauids prayer is , Heare ( saith he ) my prayer , O God , and with that , he addeth this , as it were , striuing with doubting : Hide not thy selfe from my petition : yea , and he requireth God to take heed vnto him , Take heed vnto me , and heare me . And least any man should thinke that Dauid is colde , or goes about some other thing in time of his praying , he affirmeth expresly , that he will rule his motions in the same prayer ; that is , he will craue of God with most feruent desires , and with all his heart , benefits necessary both for his soule and his body . But why doth he make mention of being vexed ? berely because he would signifie that he felt outward feares , inward fightings . 2. Cor. 7. and did not only striue with externall dangers , wherein his body was exercised , but also with feares and deiections , rising from acknowledgement of sinne , and of the wrath of God : for most commonly the enemies threatnings and the conflicts of conscience , striuing with sinne and with the wrath of God , doe come together in one obiect . But these things are often times repeated , and set foorth in the Psalmes , therefore I am now more briefe herein .

Verse 3 The enemy crieth so , and the vngodly commeth on so fast : for they are minded to doe me some mischiefe , so maliciously are they set against me . Verse 4 My heart is disquieted within me : and the feare of death is fallen vpon me . Verse 5 Fearefulnes & trembling are come vpon me : & an horrible dread hath ouerwhelmed me .

We need not long interpretation in these complaints , because they are vnderstood by considering our owne and others examples : for how much euery man suffereth , so much he knoweth , as one of the old writers saith notably . But contrarywise , he that is tempted , what things doeth he suffer ? For there are three instruments or meanes to learne diuine things by ; Meditation , Prayer , and Temptation : for the Scripture deliuered from God needeth no Three speciall meanes to learn diuinitie Meditation , Praier , and Temptation . allegorie , but contemplation and vnderstanding . Seeing then we suffer such like things , such complaints become more sweet in taste with vs , which are euery where extant in the Psalmes .

Verse 6 And I sayd , O that I had wings like a Doue , for then would I flee away and be at rest . Verse 7 Lo , then would I get me away farre off , and remaine in the wildernesse . Verse 8 I would make haste to escape , because of the stormy winde and tempest .

He addeth vnto the complaine , a prayer of fleeing away : Would to God ( sayth he ) I might be seperated afarre off from my false and vnfaithfull friends , which lie in wait for me nights and dayes , and are bent vpon all occasions whereby they may ouerthrow and oppresse mee . After the same maner all the holy ones desire to be dissolued and to be with Christ . Phil. 1. 23. that is , desire a more sincere beholding of God , and full and perfect deliuerance from sinne : for like as a trauailer making his iourney in the darke , knowing neither the way nor the place where he goeth , reioyceth when the morning beginneth to waxe light ; so all the godly ones feeling the burdens of sinne , and striuing with diuers dangers , do desire to haue fellowship with God , and being called to the end of their life , doe willingly cast aside the grieuous burden of doubtings and the filthinesse of sinne , which is in this our vncleane lumpe of flesh remaining , and do wish themselues altogether and alwayes feruently desire to haue the loue of God , and gladnesse in God . These prayers are neither obscure nor vnknowen to the godly ones : I passe on therefore vnto the verses following .

Verse 9 Destroy their tongues , O Lord , and diuide them : for I haue spyed vnrighteousnesle and strife in the citie . Verse 10 Day and night they goe about within the walles thereof : mischefe also and sorow are in the middes of it . Verse 11 Wickednes is therein , deceit and guile goe not out of their streetes .

Seeing wee must needes be conuersant in the world , as it were in Medeas bosome , euen vntill the very last end of our life and vocation , let vs bee content with our second nauigation : and let vs pray vnto God , that hee would stopp and stay the cunning deceits and iuggling practises of the children of this world : and that he would Against the open enemies of our time . cast to them the apple of discord , for the which they may like vnto Chadmeis children fight one with an other : For although the first and most wishfull voiage is that , which with large spread sayles and prosperous winds brings vs into the hauen of euerlasting blessednes , yet if this bee not by and by graunted vs , let vs with a croked course quite forsake the windes ond tempests which indeede was wont to be doone , when God would restraine the fradulent ●ilchiuous enterprises of domesticall and forreine enemyes .

Verse 12 For it is not an open enemy , that hath done mee this dishonour : for then I could haue borne it . Verse 13 Neither was it ●ine aduersarie that did magnifie himselfe against mee : for then peraduenture I would haue hid my selfe from him . Verse 14 But it was euen thou my companion , my guide , and mine owne familiar friend . Verse 15 Wee tooke sweete counsell together , and walked in the house of God as frendes . Verse 16 Let death come hastily vppon them , and let them goe downe quicke into hell : for wickednes is in their dwelings and amongst them .

The greatnes of sorow ( which the swaruing or re●●sulting Against the false friendship of our time . of our friend brings to vs with whome we haue liued publiquely and priuatly most familiarly and most frendly , and which was not onely our companion in counsels and the rest of our affaires ; but also of the selfe same religion ) exceedeth all eloquence of speech or vtterance . For this false friendship encreaseth the enemies outrages , and vexeth the holy spirit of the godly ones : For indeede the weake persons taking offence at the diuersity or difference of mens iudgements , begin to doubt of the certeinty or truth of doctrine . But the enemyes they triumph at it , when the chiefest teachers are catcht away from the church . Finally so many and so great offences doe folow this swaruing or back-sliding , that Dauid not vainely nor vnaduisedly ( being inflamed with the zeale of the holy ghost ) cried out here : Let death come hastily vpon them , and let them go quick into hell . &c.

Verse 17 As for mee I will call vpon God , and the Lord shall saue mee . Verse 18 In the euening and morning and at noone day wil I pray , and that instantly : and hee shall heare my voice . Verse 19 It is hee that hath redeemed my soule in peace , from the battel that was against mee : for there were many with mee . Verse 20 Yea ▪ euen God that endureth for euer , shal heare me , and bring them downe : for they wil not turne nor feare God .

True prayer is a speciall safegarde of the godly minde , in so great miseries of this life : Let vs therefore runne for refuge vnto this tower , and in this hauen let vs settle our selues , and let vs not seeke for those remedies of our sorowes which are not graunted vs . This place also teacheth that wee must go forwards in fayth , in praier and hope for Gods helpe : For although by the assured prouidence of God , our deliuerance be deferred : yet this litle lingring hath great aduantages , because it exerciseth fayth and prayer , and sheweth , that we are not preserued and defended by mans helpe , but by Gods helpe : and many wayes adorneth and aduaunceth the glorie of God : Luk. 16. 20. Matth. 9. 8. Luk. 7. 12. As the raising of Lazarus from death to life , was more glorious , then the reuiuing of the daughter of Iairus , or the widowes sonne of Naim .

Verse 21 He laide his hand vpon such as be at peace with him : and he brake his couenant . Verse 22 The words of his mouth were softer than butter , hauing warre in his heart : his words were smoother than oile , and yet bee they very swords .

This most pleasant description painteth out the properties of false brethren and pointeth the finger vnto the Against the false brethren of our time . wel-spring of dissimulation , fraud , or guile subtile deceits and cruelty : for the originall of these mischiefes is impietie , which neither feareth God , nor is not conuerted vnto God : from this wel-spring flow the sleights of hurting , which hipocrits most subti●ly are acquainted with , & the●● flattering speech , touching which Cicero saieth : Frons , vultus , oculi persaepe mentiuntur , oratio verò saepissime : The face , the countenance , and the eies , very often deceiue men : But the speech of tongue most often deceiue them .

And Eurypides saith : Dura molliter loquuntur , they speake grieuous things smoothly . Hitherto pertaineth the fable of the little Mowse , to whome her mother gaue this commandement : Beware my little one ( saith she ) not of the crowing cock , but of the silent Cat , whose maners and gestures are altogether ful of craft and subtilty . And what say you to that which our learned schoolemaister D. Philip Melancthon was wont very merrily to recite in these verses : Annis mille i am peractis , Nulla fides est in pactis , Mel in ore verba lactis , Fel in corde , nil in factis .

In English thus : These thousand yeares now past and gone , None keepe couenants , no not one : Hony in mouth , wordes milke proceedes , Gall's in the heart , and nought i' th deedes .

Verse 23 O cast thy burthen vpon the Lord : and he shall nourish thee , and shall not suffer the righteous to fall for euer .

This is a notable and sweete consolation , which biddeth vs settle our selues in confidence of the presence and helpe of God , and to craue and looke for from him either deliuerance or mitigation : This consolation healeth not the scarres , but the woundes , as the experience of the godly ones witnesseth . It is our part to doe the workes of our vocation diligently and faithfully , and to eschew the fauouring of offence in our selues . But the care touching the issue and euent of our labours must be commended vnto God , who will bring to passe that we shall not be oppressed with vaine contention , but that our care should be profitable to the glorie of God , and to the saluation of many men . O Lord Jesus Christ , I therefore beseech thee , that thou wouldst mercifully heare and preserue vs wretched and weake soules reposing vppon thy shoulders . So be it .

Verse 24 And as for them , thou ( O God ) shalt bring them into the pit of destruction . Verse 25 The bloodthirsty and deceitful men shal not liue out halfe their dayes : neuertheles , my trust shal be in thee , O Lord .

He reciteth in conclusion of this psalme , a curse , the The cursed end of the wicked . which is a prophecie of the holy ghost touching the tragicall destruction of false brethren , which are not curable of their sores : for in as much as God is a louer of trueth and righteousnesse , without all doubt he shal and wil destroy the craftes-maisters of lyings and murders . And I will not be heere any longer tedious , but I beseech God , that hee woulde heale our woundes , and turne the hearts of such as are teachers in the Church vnto a godly and wholesome agreement in doctrine and conuersation .

PSAL. LVI . Miserere mei Deus .

To him that excelleth , a Psalme of Dauid , on Michtam ; concerning the dumb Doue in a far Country : when the Philistims tooke him in Gath.

The Title .

THe history whereof mention is made in the Title is recited in the 1. li. Samuel . 29. cap. And though the declaration thereof be briefe , yet painteth it out the Image of those Kings Courts , wherein Ambition , King Achis & his courtmaligning the estate of King Dauid . Emulation , Enuy , Hatred , Slaunder , and a thousand sleights do beare sway : for the Gouernours in king Achis Court burned with very hatred at the glory of king Dauid , and could not rest in quiet till they had driuen this exile away , whose wisdome and vertue was excellent . And how like one egge is vnto another , or milke like milke , so like is one Court vnto another . But why do I speake of Courts , when euen in very schooles there are contentions for poore superioritie . Let vs therefore be Doues , and indeede dumb Doues , without the case of our confession , as in the old verse is said ; Melius est hospitem tacere quam clamare : Better doth silence a stranger become , Than for to be too too tatling of tongue .

For there is difference betweene allow able silence and vniust silence , because there are often probable causes why we must keep silence , according to the Pr. 25. 20. Like as vineger is poured vpon niter , so is he that singeth songs to an heauy heart . Also many things doth the thing it selfe refute when we hold our tongues .

Here then a question is asked , when wee must keepe silence , or when we must speake ? Seeing the An Apologie of the life and doctrine of true gospellers . confession of our Religion is knowen wee are able to passe ouer reproches : being accused of heinous crimes , let vs purge our selues modestly , and let vs beare with many more slender reproches , and stoppe their mouthes with silence : and let vs take heede that our aduersaries may in our life and conuersation be refuted , and not with words , as Cicero saieth : Male mecum agitur , si me oratio potius quam vita mea purgat . It goeth euil with me if my speech rather than my life should purge me . And Scipio saith in Liuius : Res non verba ad purgandum se parasse , he had addressed matters , not wordes to purge himselfe withall :

It is an vniust silence when eyther with feare or flattery a true opinion in case of Confession is hidden or not reuealed : Of this vniust silence this our age affordeth vnto vs very many examples . Christ himselfe both before Herod Luk. 23. 9. and againe when he was vppon the Crosse ibid. 34. And when Dauid heard Semey crying out against him 2. Sam. 16. 7. Come foorth , come foorth murtherer and wicked man . Let this be inough spoken as touching the Title .

THE ARGVMENT .

THere be three parts of this Psalme ; the first is a prayer , wherein he craueth defence against the The tripartite diuision of this Psalme . malapertnes of his enemies amongst whome hee liued in exilement , the second parte is a declaration of his calamitie : For although it be a great mischief for a man to be pluckt away from the society of his parents and friends , and to wander amongst vnknowen persons without honour , and to be cast ●orth to al dangers of fortune , yet there are greater mischefs not to bee conuersant in the congregation of the true church , and not to haue or enioy the sweete conferences with the godly ones , but to heare the blasphemous speeches of men against God . The greatnes of these mischefs exceedeth all cogitations of minde and eloquence of tongue . The third parte is a thankesgiuing for defence and deliuerance from God . For as Saint Peter saith . 2. 2. 9. The Lord knoweth to deliuer the godly out of temptation &c. and as Saint Paul saith 1. Cor. 10. 15. God is faithfull , which will not suffer you to be tempted aboue that you bee able , but will euen giue the issue with temptation , that ye may be able to beare it .

But alwayes in the reading of the Psalme let vs consider of the application : seeing the church liues banished in the world , and not vnlike to the Halcyan The church like the Halcian bird . bird building in the sea rocks , we must craue that God would mitigate these calamities in the whole bodie and all the members thereof , and now and then grant vs after teares gladnes . Also let vs be thankefull vnto God for the mitigation of those calamities , and for his wonderfull defence of the church against the rage of the world and of the deuils .

Psal. LV I. And exposition thereof .

Verse 1 Be mercifull vnto me O God , for man goeth about to deuoure me : He is daily fighting and troubling mee . Verse 2 Mine enemies are daily in hand to swallow me vp : for they be many that fight against mee , O thou most highest .

The cruelty of hatred wherewith the enemies of the godly ones doe burne is in most sorowfull words described of Saint Paul 1. Corint. 4. 9. The godly ones are made a gasing stock vnto the world , also ibid. 13. the filth of the world , the of-scowring of all things . For , excrementum , signifieth an odious thing filthily defiled , accursed , worthie of destruction , for which God punisheth whole nations , except it be vtterly taken away . And as excrementum is a filthie thing vpon earth , so reiectamentum , signifieth a man , who with his contagion hurteth his companions of the same iournie by sea : and whome it is needefull that wee cast into the sea , least all that are in the ship and the ship it selfe be ouerwhelmed with the raging flouds . Now thinke what a heauie and sorowfull thing it is , to be iudged a plague and destruction of mankinde , and to be nights and dayes laied open to all chaunces of sodaine dangers . Wherefore we must sufficiently well furnish and arme our mindes with true doctrine , prayer , and testimonies of the true church that wee be not oppressed with the vniust iudgements of the world , or else doe start back from the gospel through feare of dangers .

Verse 3 Neuerthelesse though I am sometimes afraide , yet put I my trust in thee . Verse 4 I will praise God because of his worde : I haue put my trust in God and will not feare what flesh can do vnto me .

Unto the historie he addeth a consolation which is taken not out of Philosophie , but out of the worde of God : For most truly it is said in the 119. Psalme part 3. ver. 2. This is my comfort in my affliction , because thy A refuge in sorrowes . word hath quickned me . For in sorow vnfained , when the minde seeketh euery where for comfort , and we find by experience wee are not helped by mans deuice or imaginations , at the length the godly minde running downe to the preaching of the gospell , as it were vnto a fountaine of liuely water , beginneth to setle it selfe , and to feele Gods helpe and presence , and the restoring of life euerlasting . And here let the nature of faith be considered which ( as Saint pauls epistle Heb. 11. cap. 1. verse hath set fortth ) is the ground of things which are hoped for , and the euidence of things which are not seene : For it is a matter important to beleeue those things which wee see not , to hope well of things deferred , and to rest at peace in God , yea , though he cast a sterne countenance at vs , and so to perseuer euen vnto the very end . To this purpose Iob saith cap. 13. verse 15. Yea , though hee shall kil me , yet will I trust in him , and he shall be my Sauiour . So Dauid with a great respect or regarde of fayth saith , I haue put my trust in God , and wil not feare what flesh can doe vnto me : yea although all feares and all dangers euery where arise ouer mee : yet I hold it a thing both certaine and affirmed , to yeelde and obey to God calling mee , and not to start aside no not a naile bredth from his worde : For if God be on our side , who shall be against vs Rom. 8. 31. O that it would please God to giue vs in the great outrage of stormes and concourse of calamities like strength of faith vanquishing feares and doubtings : And without all doubtes he shall be mightie in our infirmitie if we make our prayers vnto him , according to his promise . Math. 7. 11. How much more shal my heauenly father giue you his holy spirit , when you pray for it ?

Verse 5 They daily mistake my words : al that they imagin is to doe me euil . Verse 6 They hold altogether , and keepe themselues close , and marke my steppes : when they lay waite for my soule . Verse 7 Shall they escape for their wickednes ? thou O God in thy displeasure shalt cast them downe .

Hee handleth at full the historie as touching his miseries in time of his banishment . Like as in Esops fables all beasts conspire together to spoile the poore Camel : So ( as Tyrteus the musitian saith ) Nemo curat vagos & ledere nemo veretur . Non exul cur● ducitur esse Deo . No man careth for the wandring wights , to hurte them none doth feare : Men thinke that God forgetteth quite pore Exiles liuing here .

But vnto a most euident complaint wee neede not to adde any long declaration .

Verse 8 Thou tellest my flittinges , putte my teares into thy bottell : are not these things noted in thy booke ?

O the vnspeakable fatherly louing kindnes of God , The vnspeakable fatherly louing kindenes of God towards his . numbring the very haires of our head , and gathering our teares ! For I pray you thinke and consider how great this gatherer is , namely , the Creator of all things , the King of kings and Lord of lords . Wee merueile at the humanitie of Theseus , who washed with his owne hands the dead carkases of his slaine souldiers at the water of Thebes : But much more let vs maruell , yea , and al amased wonder at this , when we reade and heare that God gathereth our teares . But whose teares I pray you gathereth he ▪ not the teares of Angells but of sinners , whose infirmitie and filthines is great . Surely I can scarse tell whether any more notable description bee extant of Gods prouidence either in the histories of the Prophets or of the Apostles . Let this therefore be fast fixed in our mindes , so that it may comfort vs , so often as wee are vehemently disquieted touching the will of God , and are vexed with a certaine speciall sorow . God taketh care , not onely for our bodies and soules , but also euen for our very haires and seely teares , and keepe them as it were a matter of great importance and as a treasure of great prise . Therefore notably said Saint Paul , that our light afliction which is but for a moment , causeth vnto vs a farre more excellent , and an eternall weight of glorie . 2. Cor. 4. 17.

Verse 9 When soeuer I call vppon thee , then shall mine enemies be put to flight . This I know for God is on my side .

In this verse let there be considered a difference betweene The doutings of the Heathen . the doubting of the Ethnicks and the careful confidence of the church . Cato , although he beleeued there The faith of the church . was a God , yet hee doubted whether he might be hard and by litle and litle was plunged into desperation : But the church which embraceth the worde deliuered from God , striuing against doubting beleeueth assuredly , that she is receiued and heard for the Mediators sake , and the cause of his assurednesse is the worde of GOD , in which phrase or speech I comprehend the commaundement , promise , oath , and truth of God : But these things are elsewhere often expounded .

Verse 10 In Gods word will I reioyce : in the Lords word will I comfort me . Verse 11 Yea in God haue I put my trust : I will not be afrayd what man can do vnto me . Verse 12 Vnto thee , O God , will I pay my vowes : vnto thee will I giue thanks . Verse 13 For thou hast deliuered my soule from death , and my feet from falling : that I may A threefolde conclusion of thanksgiuing . walke before God in the light of the liuing .

So often times as I haue now spoken of thanksgiuing vnto God , the same is to be referred vnto three conclusions ; whereof the first is , that the glory of the power , liberty , and presence of God in his Church might be attributed vnto God : and that Epicures , Stoicks , and other blasphemous persons ( which crie out that God is either idle or blinde ) might be refuted , &c. The second conclusion is , that true acknowledgement of God might goe forwards in vs , and that God hencefoorth would vouchsafe to communicate himselfe vnto vs : for God ceaseth to communicate himselfe vnto vnthankefull persons , which are lyars and vniust : Lyars indeed , because they acknowledge not from whence their benefit is receiued ; and vniust , because they render not due recompenses whereunto they are bound . The last conclusion is , that others by our example might be assured or woon●e to the true acknowledging and inu●cating vpon God . Unto these finall effects , let vs referre our Eucharist or thanksgiuing , and let vs declare our thankefulnesse , not onely in speech and preaching , but with all obedience , in our vocation , life , and calamities .

PSAL. LVII . Miserere mei Deus , miserere mei , quoniam in te confidit anima mea , &c.

To him that excelleth ( Destroy not ) a Psalme of Dauid on Michtam : when he fled from Saul in the caue . 1. Sam. 24. 4.

THE ARGVMENT .

PLato in Protagora citeth the saying of Simonides : Uirum vere bonum nasci difficile A constant person in goodnes . est , qui manibus , pedibus & mente sit Tetragonos , that is , A hard matter it is to finde a right good man borne , which of his hands , feet , and minde is alwayes vpright and constant . Such a man was Dauid , who could more hardly be withdrawen from an honest or good purpose , then the shining Sunne may be driuen out of his course : for although by great right he might haue slaine Saul , yet neither would he vse the law of defence , whereof politike lawes do make mention , nor yet take occasions which ministred oportunity vnto him to slay Saul . For seeing he had altogether consecrated himselfe vnto God , and his country , that is , the Church , he would not be the authour of an euill example amongst Gods people , in putting kings to death , but in faith craued and looked for helpe from God : wherefore let vs maruaile at this humility and gentlenesse in Dauid here set downe , and let vs vse the like as we may vse it . Let others maruaile at Dauids victories , wherein he tare in pieces both Lion and Beare , and ouerthrew the monstrous fellow Golias before his owne eyes : let vs maruaile at and publish abroad the most excellent kinde of victory , wherein our domesticall enemies , their ambition and desire of reuenge , are ouerthrowen and destroyed . For in that part of man which is called Furious , namely , in the heart , there are two most trouble some and most cruell affections , wrath , and ambition : and these are easily inflamed in great personages ; and being inflamed , do euery where trouble whole kingdomes and the common society of men : therefore to vanquish these plagues is more glory then triumph . Let vs also consider in the history of Dauid , a testimony of Gods presence in the Church : for although Saul bent and practised God deliuereth Dauid out of Sauls hands . all the whole indeuour of his kingdome to the destruction of Dauid , and that he neuer purposed any thing more earnestly then to destroy Dauid by all meanes that he could , not by iudgement , nor by good aduisement , but by violence and greedy assault : yet God tooke this silly mor●ell ( if I may so say ) out of Sauls iawes , and suffered not so much as a haire to fall from Dauids head . Let vs , being confirmed with this testimony , beleeue that God is alwayes present in his Church , and that the enemies can not be cruell against her , but when he himselfe suffereth them .

Psal. LVII . And exposition thereof .

Verse 1 Be mercifull vnto me ( O God ) be mercifull vnto me : for my soule trusteth in thee : and vnder the shadow of thy wings shall be my refuge , vntill this tyranny be ouerpast .

IN reading of the Psalmes , let not the foot goe one way , and the string sound another way , as it is sayd of those which daunce not right measure ; but let our affections iumpe in one with Dauids harpe . Let euery man say therefore with true confidence in his dangers and calamities : My soule trusteth in thee , and in the shadow Our affections must iump with Dauids harpe . of thy wings will I trust , vntill this tyranny be ouerpast . This application of the Psalmes vnto our selues , bringeth more light to the Readers then long or large commentaries shall doe : but how hard a matter it is in a true heart to sound these words , godly mindes doe by experience finde . For two temptations doe alwayes murmure against vs ; the one of our vnworthinesse , the other of particularity : but against our vnworthinesse , let vs set downe and oppose free promise ; and against particularity , vniuersal promise , as elswhere is often sayd . Also before in the 17 Psalme is a most excellent metaphor taken from Hennes , largely declared at full . I will not therefore sing one and the same song so often times .

Verse 2 I will call vpon the most high God : euen vnto the God which shall perfourme the cause that I haue in hand . Verse 3 He shall send from heauen & saue me , from the reproofe of them that would eat me vp . Verse 4 God shall send foorth his mercy and trueth .

He foresheweth with notable words the presence of God in his Church , that he may confirme vs with his example and testimony ; that we should not come fearefully vnto God , but trusting in the mercy and truth of God we should crie , that is , as Christ sayth , Math. 7. 7 , 8. We should aske , knocke and seeke : for euery one that asketh receiueth , and he that seeketh findeth , and to him that knocketh it is opened . But so often is mention made in the Psalmes of the mercy and trueth of God , to the end we may know and acknowledge that we are preserued and defended , not by humane helps or safegards , nor yet for our owne merits , but freely by mercy promised in the Gospel , which is not a deuice of mans opinion , but an eu●●lasting and vnchangeable decree of Gods wisdome and trueth . Therefore although we are vnworthy , yet must this glory or praise be attributed vnto God , that he is mercifull , and keepeth promise with most assured faith . Wherefore let vs crie out with Daniel 9. vers. 17 , 18. We powre out our prayers before thee , not in our righteousnesses , but in thy great mercy ; heare vs for the Lords sake .

Verse 5 My soule is among Lions , and I lie euen among the children of men ( that are set on fire ) whose teeth are speares and arrowes , and their tongue a sharpe sword .

Let this description of the Church be diligently looked The church is in the world like Daniele●● among the lions , &c. vpon ; for the Church alwayes so liueth , euen as Daniel sitting among the Lyons . Dan. 6 16. The deuils are alwayes intrapping vs . Ungodly persons alwayes giue cruell threatnings vnto the church . So doth the prophet I say in his 11. cap. vers. 11. compare the church vnto an infant playing vpon the hole of the aspe , and to a weined childe playing vpon the cockatri●e hole . For like as the infant perceiueth not the greatnesse of the danger , wherein hee is exercised , neither is furnished with any defence against the most hurtfull serpents : So the church looketh not so farre into the sleights of the deuill and the world , wherewith she is allured , neither hath she visible ●uc●ours whereunto she may flee for refuge . Then resteth this one thing , that shee with her whole minde and heart be turned vnto God and from him looke for defence in so great snares of the deuill and in so great multitude of dangers . Furthermore , ( seeing no weapon is The description of slaunderous tongs . more hurtfull then the tongue , if it be prepared to doe hurt ) most elegantly doth hee compare slaunders vnto fire , arrowes , and sharpe swords : For indeede slaunders doe not onely hurt those whome they diffame , but also foolish light beleeuing hearers , in whose heartes and breastes they leaue the stings of suspitions . For , most truely is it saide of a certaine slaunderer , Calumniare audactèr , quia semper aliquid haeret . Slaunder stil boldly . something alway stickes in thee . Then what remedies must be administred to the poisonfull bitings of Sycophants , the seuenth psalme teacheth vs : namely , a deniall , or modest refutation and prayer . For , let vs when we are accused of heinous crimes , purge our selues modestly : Afterwards let vs commend our causes vnto God , and let neither our confession nor patience striue the one with the other , but let either vertue haue his due place .

Verse 6 Set vp thy selfe , O God , aboue the heauens , and thy glorie aboue all the earth .

God is moued with nothing more , then with respect of his glorie : As in Esay 48. verse 11. For mine owne sake , for mine owne sake will I doe it . Therefore notably doth Dauid in his praying alleadge this cause : Bee thou a defender of thy glorie , refute the enemies slaunders , which exclame against vs that we are heretiks and Schismaticks and falsly lay in our dish two most heinous crimes , Blasphemie and Sedition , whereof the one violateth or transegresseth the first the other the second of the commaundements . These poisonful reproches blemishing or defacing thy glory , thou thy selfe refute , and shewe in purpose and euent that the confession of truth pleaseth thee .

Verse 7 They haue layed a net for my feet , and pressed my soule , they haue digged a pit before mee , and are fallen into the middest of i● themselues .

Elder age long agoe made a most honest lawe for punishing of a slaunderer , for the cause beeing knowen the The example of gods indgement and iustice vppon slanderous persons . 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 ●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 pat●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 Dauids thanksgiuing vnto God for his goodnesse . 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 Gods goodnes must be both acknowledged in ourselues and made knowen vnto others . 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 Psalm● 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 ●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 Contempt of God in heretikes and tyrants . 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 e●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 Examples of both . 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 lew● 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 brighter and brighter , vnto the perfect day : but the way of the vngodly is as the darkenesse , they know not where they fall : so in heretikes doe increase darknesse , malepartnesse and s●ubburnnesse , which by no helpe may be healed . Therfore S. Paul biddeth vs , Titus 3. 16. To shunne an heretike after he hath bene once or twice admonished . Which thing , sith they so ●e , let vs feruently craue of God , that hee would not cast vs away amongest those vesselles of wrath , such as haue beene and are all heretikes and tyrants vncurable . But that he would make vs vesselles of mercy , whose course in this life may edifie to Gods glory , and tend to the welfare of many men ▪

Verse 6 Breake their teeth , O God , in their mouths , smite the iaw bones of the lions , O Lord .

Hitherto hath the Prophet painted out the image of Dauids prayer for defence against those his enemies . the vngodly ones , which do all they can to oppresse the manifest trueth , and the church it selfe . Now he sets against this fury , a most firme defence , namely true praier vnto God , whereof Salomon saith , Prouerb . 18. 10. The name of the Lord is a strong defence , &c. For , like as Christ vanquished the diuel in the wildernesse , not with brasen peeces , but partly with the word of God , and partly with prayer , Math. 4. So the speciall weapons of our warrefare are Doctrine and Prayer . Let vs therfore craue of God that he himselfe would subdue the practises of the enemies and vouchsafe to helpe vs in our so great infirmitie .

Verse 7 Let them fall away like water , that runneth apace : and when they shoot their arrowes , let them be rooted out . Verse 8 Let them consume away like a snaile , and be like the vntimely fruit of a woman : and let them not see the Sunne . Verse 9 Or euer your p●tets bee made hote with thornes : so let indignation vexe him , euen as a thing that is rawe .

In other psalmes , the vngodly ones and their practises Whereunto Dauid compareth these his enemies in foure kinds . are compared vnto vaine chaffe which is carried or blowen hether and thether with the winde : againe , vnto rust and vnto grasse growing vpon the house side , which before it be plucked vp , withereth away . Let there be adioyned vnto these most plesant sights of figures , fiue similitudes recited in this place : whereof , in the first hee compareth the practise of his enemies vnto water running away . Which though now and then it beare great substances , and seemeth to last alwaies , yet after a while , being heated of the sunne , or blowne of the Esterly winde runs away swiftly . Secondly he compareth the enemies mischeuous enterprise vnto an arrow or weapon which is broken together with the bowe , out of the which it is sent , or els misseth quite the mark whereat it is aimed . Thirdly hee describeth the image of a snaile comming out of the shell presaging some harme ensewing ●nto him that paseth by , but shee within a while being resolued into water leaueth her house without any thing in it . Fourthly hee setteth downe a figure of an vntimely lump or peece of flesh , and which is brought forth with daunger of death : For as this wretched lumpe swelleth the wombe , and yet comes not to full ripenes or fulnes of time : So the contentions of the vngodly ones , are burst off , or euer they haue halfe effect . Lastly he compareth the cunning crafts and plesant practises of the enemies vnto young thornes , which are quite plucked vp by the trauellers , before they come to their ful sharpnes : But seeing the Hebrew word Sir , signifieth both , the thorne , and the pot , this similitude may euen in this sence be vnderstood likewise . Before your pottes feele the thorne hotte , or fiery flame , the flesh as yet rawe , together with the pottes shall be turned vp side downe . Now thinke what an Orator the holy ghost is , and with what notable words hee teacheth and comforteth vs ▪ that wee should not be discoraged nor enfeebled with the first , furious outshew of our enemies : But let vs in silence and hope looke for preseruation of the bodie , yea though by a sure prouidence of God , some members are persecuted or torne in peeces . Let vs therfore hold fast this consolation , and with this hope let vs reuerence the studies of heauenly doctrine . For , as S. Paul saith 1. Cor. 15. 58. Our labour shall not be vaine in the Lord . but shall bring plentifull and permanent fruits vnto vs , and to the church .

Verse 10 The righteous shal reioyce when he seeth the vengance . Hee shall wash his footesteppes in the blood of the vngodly . Verse 11 So that a man shall say verely , there is a reward for the righteous : Doubtles there is a God that Iudgeth the earth .

These last verses conteine a perspicuous affirmation An affirmed difference of Gods iudgement in the behalfe of his church against her enemies . touching the iudgement of God , discerning the godly ones from the vngodly ones . This affirmation shall bee more notable , if in our mindes wee doe behold the vniuersall iudgement , which after a while shall followe , wherein the mindes of all the vngodly ones shall be discouered and shall bee cast away damned into eternall torments , but the godly ones shall attaine vnto the long desired glorie and deliuerance . Then fully and wholly shall the church reioyce beeing deliuered from the guiltie and violence of the deuiles , and shall giue God the praise for his iust iudgement , yea , shal reape and receiue with great ioy , the fruits of their labours and sorowes which they haue sustained in this life . In meane time let vs remember , that the church is for many causes burdened with the crosse , and that wee must not depart from God , no though deliuerance come not vnto vs by and by . But God sometimes also in this life ouertaketh the tyrants with punishment to the end these aparant sights should be testimonies of the iudgement which shall folow this life , and that the church might haue some tranquilitie and truces like vnto the Ha●●ion dayes .

PSAL. LIX . Eripe me de inimicis meis .

To him that excelleth ( destroy not ) a Dsalme of Dauid on Michtam : when Saul sent , and they did watch the house to kill him .

THE ARGVMENT .

THe application of this Psalme is after The application of this Psalme two folde . two sorts : One vnto the historie of Dauid , touching which the title speaketh , an other vnto the passion of Christ , and perpetuall scattering of the Iewish nation . For the historie in the 1. lib. Sam. 19. saith that Saul beeing vexed and troubled with the flaming fittes or burning pangs of his furie , as one out of his wits and senses sent his messengers to catch , and kill Dauid his sonne in lawe , and one best deseruing in the gouernment of Israel : But Dauid by Gods helpe The first signifieth the historie of Dauids troubles . was deliuered out of those snares . Let vs knowe that this historie setting downe an example of Gods protection was written for vs , that wee ( in dangers which for honest and iust causes doe hang ouer our heades ) may craue and looke for helpe and defence from God , who indeede numbreth all the haires of our heade . Moreouer , seeing the comparison of familiarity is great betweene the head and the speciall members of the bodie , let vs reade this Psalme , as it were a prophecy The second , the historie of Christs passion . 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 The Popes Nero-like crueltie . 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 That which our Preachers do teach , is agreeable to the scriptures , Propheticall , Apostolicall , and Symbols . ●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 bel●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 righ●eou●nesse of our person , the psalme s●●●h 143. 2. Enter not into iudgement with thy seruant , because in thy sight shall no man liuing be iustified . A two-fold kind of righteousnes . First , of our person . Second , of our cause . 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 A three-fold cause why the enemy may be cursed . 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 Fiue causes why Moses law was abolished . 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 1 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 2 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 3 before God . The fourth , that the Jewish prerogatiue 4 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 the same policie might witnesse that Christ hath beene present vpon earth . For it behaued that Christ should be borne in Bethleem , and in very deede so was he when the policie of Moyses stoode in force . But now more then a thousand and foure hundred yeares , the city of Bethleem and the policie of Moyses lie ouerhrowen and brought to none effect . Then needefull it was , that Christ should come in the flesh laug before : All these causes are most worthie of diligent consideration .

Verse 12 For the sinne of their mouth , and for the words of their lippes , they shal be taken in their pride : and why , their preaching is of u●sing and lies . Verse 13 Consume them in thy wrath , consume them that they may perish : and knowe that it is God that ruleth in Iacob , and vnto the end of the world . Verse 14 And in the euening they will returne , grin like a dog , and will go about the citie . Verse 15 They will runne heere and there : and grudge if they be not satisfied .

The cause of the perpetuall banishment of the Jewes is not any ciuil ossence , but a high degree of sinne , namely The cause of the perp●tuall destruction of the Iewes . Blasphemie against Christ and his church : For they call Christ a deceiuer and a malefactor : moreouer they cast vpp from their hatefull stomacks such bitter railing against him , as one shippe cannot carrie away . And the church which embraceth the gospel touching Christ they call the people of Edom , that is crewell and full of blood . For these reuilings which they vsed against Christ and his church doe they suffer greeuous punishment and iust punishments : For in their banishment they wander abroade as it were dogges which when the wringing of their belie vexeth them , doe make a horrible howling . For although they require and looke for doubtfully , a Messias , & go about to set vp anew their kingdome ; yet neither find they the Messias , no nor yet thogh they burst themselues : can they set vp againe their ancient gouernment . The histories are knowen touching the scoms and out-casts of the Jewish people , which now and then went about with all indeuor to recouer their countrie , & restore their temple , but their looked for haruest hath disappointed them with a vaine reaping : For other whiles with the Romane armies , and otherwhiles with horrible prodiges or wonders they were ouerthrowen and scattered abroad as in the 21. Psalme is before declared .

And that the Jewish rabins are not onely blind , but the leaders of blinde , hereof it may be adiudged whereas The Iewish Rabines , both blinde themselues , and leaders of the blinde . with a most scuere decree they forbid , that no man shall despute of the time when the mesias shall come : whereof indeede God hath appointed almost the time ▪ itselfe in 9. of Daniels prophecie● . And how I pray you do they sycophantically wrest the most excellent prophecies , touching the natiuitie , passion , resurection , and eternall kingdome of Christ the Messias from their natiue and proper vnto a strange and improper meaning , and so all witting and willing do procure darkenes vnto themselues and others ? Therefore when we reade these and other innumerable such like things , let vs partly bewaile the blinde stubbernnesse of this most wretched nation , and partely tremble with feare in thinking vpon the wrath of God , whose most euident example is seene in this out-scowring or scumme of the Jewes . For , if God spared not the naturall branches ( as saint Paul saith ) what shall become of the wilde graffe ? Rom. 11. 21. that is , if God poure out his wrath vpon that people , from amongest whom Christ was borne , howe much lesse will hee spare other enemies and contemners of the Gospel ? Let vs therefore liue in the feare of God the Lorde , and let vs keepe still the excellent benefit of the gospel by the holy spirit , lest the same thing happen vnto vs , which hapned vnto those same vnthankefull Iewes .

Verse 15 As for me I will sing of thy power , and will praise thy mercy betimes in the morning : for thou hast bin my defence and refuge in the day of my trouble . Verse 16 Vnto thee ( my strength ) will I sing : for thou ( O God ) art my refuge , and my mercifull God .

Two sacrifices , there are wherein God specially taketh Two sacrifices acceptable to God : The first , thanksgiuing . The second , Mortification pleasure and delight : the one is , Thankesgiuing , the other Mortification , that is , of true contrition , and of obedience in miseries , the one and fiftieth psalm saith , A troubled spirite is a sacrifice vnto God , a contrite and humble heart , O God , wilt thou not despise . Of the other kind of sacrifice wee haue already often times spoken in the Psalmes , so that it would be a thing vnpleasant to sing that song here againe .

PSAL. LX. Deus repulisti nos , &c.

To him that excelleth vpon * Shusshan , * Eduth , These were certain songs , after the note whereof this psalme was sung . or * Michtam , a Psalme of Dauid to teach : when he fought against Aram , Naharaim , and against Aram Zobah when Ioab returned and slew twelue thousand Edomites in the salt valley .

The Title .

THere is a great difference betweene 2. Sam. 8. 1. & 10. 1. 1. Chron. 18. 3. the gouernment of the kingdome of Israel and other gouernements : For though all good gouernements be ordained of God , yet this kingdom was by the expresse word of God ordained , and had a speciall promise touching the preseruation thereof vntill the time of the Messias sent into the world . Such a promise hath not any nation now , but after a sort we know , that God will giue some harbouring places for his church in exile , somewhere more , somwhere lesse . Now think with your self what a benefit it hath bin , that the church of the people of Israel for the space of 1500 : yeares and more hath ( by Gods prouidence ) bin preserued and defended . How acceptable a thing were it for vs to know for certaine , & haue it by good proofe verified , that in these countries where the Gospel is now preached , a mean state of the church shuld continue 100. yeares togither ? Againe also the speciall A speciall difference betweene the kingdome of Israel and other kingdomes . ornaments of other pollicies , wherein shineth not true knowledge of GOD , are laws agreeing with a right rule , iudgements , meane discipline , defence in peace , and wars , and wealth . But these things serue only for this life mortall , and do not deliuer a man from sin and death : But the kingdome of Israel had far greater and more necessary and wholsome ornaments , namely , a law giuen from God , a promise of the Mediator ( for which cause the truchurch of God was planted in this people ) the sending of Prophets , the gathering of the euerlasting Church , manifest testimonies of Gods presence , studies of the doctrine of God , and of other good things , true worshipping of God , and modesty of discipline ; these benefits exceed all cogitation and eloquence of man . Last of all we must consider of the finall cause of this excellent pollicy or gouernment : for although all common-wealths ought to indeuor to this end , wherof Saint Paul most grauely exhorts 1. Timot. 2. 2. That we may liue a quiet and peaceable life , with all godlinesse and honestie ; yet this pollicie or gouernment was therfore ordained especially , that there might be an Vni●ersity and Library wherein the promises touching the Mediator might be preserued and aduanced , and that the Messias might haue a certain houshold and assured lodging place wherein he might be borne , wherein he might teach , and being raised from death to life he might beginne a kingdome , whose proper benefits are to take away death and giue righteousnes and life euerlasting . For these great prerogatiues , of right , and worthily is the gouernement of Israel compared vnto a most fragrant Rose , and a bracelet of gold .

THE ARGVMENT .

LEt vs reading this Psalme giue God thankes , that as yet , hee gathereth a church amongst vs : and let vs craue that hee would preserue and defend the harborers of the church . Let vs also learne out of this psalme necessarie doctrine and consolation : For it teacheth , that the wholesome state of the church and gouernement is not preserued or kept in good order , by mans safegards , but by the helpe of God . It also promiseth vnto godly ones , not onely helpe in great infirmitie , but also a ioyfull end of our conflicts and dangers : For touching these things , namely , the helpe of God , and the fruit of our labours , all the godly ones are vehemently troubled with cares . Against this carefulnes hee opposeth consolation specially and most congruent , where he saith verse 12. Through God we shall do great Acts : That is , God shall helpe vs , and wil bring to passe that our labours shall not be in vaine .

Psal. LX. And exposition thereof .

Verse 1 O God , thou hast cast vs out , and scatred vs abroade : Thou hast also beene displeased , O turne thee vnto vs againe . Verse 2 Thou hast moued the land and deuided it : heale the sores thereof , for it shaketh . Verse 3 Thou hast shewed the people heauie things : thou hast giuen vs a drink of deadly wine .

THese verses conteine a complaint of the crosse , and dangers of the church : the church is alwayes like a Citie which being besieged round about , is cruelly assaulted of enemies . Also oftentimes is it sharply chastized by reason of sinne , as it was in the Babilonicall ex●lement : But amongst these floods and stormes God preserueth the shippe which carrieth his church . These calamities he here deploreth , and withal craueth and aduanceth the deliuerances .

Verse 4 Thou hast giuen a token for such as feare thee : that they may triumph because of the truth . Verse 5 Therefore were thy beloued deliuered : helpe me with thy right hand , and heare me .

The worde [ Token ] some doe interpret , as touching A signification of the word Token in triumphing . the Arke of the couenaunt which was a testimonie of Gods presence : For God in that place put forth his oracles where the arke was , and those not obscure , doubtfull , wauering wordes , such as were the answers of Apollo : but Oracles assured , euident and nothing faileable touching the greatest matters , and heard the prayers of those that called vpon him . But other do apply the worde , Signe , vnto all notable victories and deliuerances , which doe witnesse , that God hath charge of his church : For the finall causes of deliuerances are to the end the bodie of the church may be preserued , yea though The final causes and impulsiue causes of the deliuering of the church . some members , as souldiours fighting in the batle bee slaine : againe , that the presence of God may be acknowledged , and that faith might be confirmed by such examples . But the impulsiue cause in the wil of God is , why he may helpe : euen that hee may testifie of the truth , that is , lest the light of the true doctrine should be extinguished , and that blasphemous persons might be vanquished and ouercome , which crie out , that the doctrine of the church differeth nothing from the inuention of their sects .

Verse 6 God hath spoken in his holines .

The proper glorie of the church is in the preseruation and propagation of the true doctrine of God : This marke discerneth the same from other sects : For other sects are carried about as children with diuers windes of doctrine , and deuise eftsoones newe gods and new worshipings . But the church reteineth the true acknowledgement , and true prayer vnto God , and according to a certeine rule deliuered from God , directeth all her duties and worshippings . Hee therefore that speaketh in the church , let him speake the worde of God , but if any man teach any other doctrine , let him be accursed . For like as the rough arteries in mans body doe shunne all things sauing aire , and doe feare the same , so the church with glowing eares abhorreth from all opinions and worshippings that doe striue with the doctrine deliuered from God : which onely shee heareth , learneth , embraceth , professeth , and also studieth to aduance .

Verse 7 I wil reioyce and diuide Sichem : and mete out the valley of Sucoth . Verse 8 Gilead is mine , and Manasses is mine , Ephraim also is the strength of my head . Verse 9 Moab is my washpot , ouer Edom will I cast out my shooe : Philistia , be thou glad of mee .

This thankesgiuing and song of victorie , agreeth with A comparison of Dauids verses vnto two ancient prophecies of Iacob and Esau . two prophecies , whereof the one is recited in the 25. of Genesis , the other in the 49. of Genesis . For when as Rebecca had conceiued two twinnes , Esau and Iacob , God himselfe did say , Genes. 26. 23. the elder shall serue the yonger . That is , Esau the elder or first begotten shall serue and obey Iacob the younger : And in Gen. 49. The most holy man Iacob calling to him his sonne Iuda saith verse 8. Thou Iuda , thy brethren shall prayse thee : Thy hand shall be in the neck of thine enemies : thy fathers sonne shall bowe downe vnto thee , verse 9. Iuda as a Lions whelpe shalt thou come vp from the spoile , my sonne : Hee shall lie downe and couch like a Lion and as a Lionesse : who shall stirre him vp : But although these prophecies are approoued in purpose and euent , when Dauid sate at the helme in the gouernment of his people , and subdued the Edomites which were the successors of Esau : yet , the godly ones doe ma●●ell , and are in loue with those secret prouidences wherewith God gouerneth his church in this life . For as D. Luther saith notably , All the works of God are wrought in meane contraries . God indeede promised it should come to passe , that the elder should serue the younger , but a contrarie shewe now and then chanced before their eies . for truely Iacob without any certeine abiding place wandred abroade together with his wiues and children , and yet Esau in meane time swelling with enuie , and carrying a loftie countenance , ruled with great authoritie in the world : where then remaineth the euent answering vnto the promise : So the The application of Saul and Dauid to the foresaid Isac and Iacob . first King that was ouer the people of God , was not chosen out of the posterities of Iuda , but out of the family of Beniamin , and hee indeuoured with his whole heart and minde night and day to that end , euen to oppresse and destroie Dauid and his familie . Doubtlesse both these seemed with a contrarie countenance to goe quite against the promise . Therefore let vs learne , that God by a certeine prouidence of his deferre●h now and then his promises , and at the length tho with an excellent fayth and most aboundant goodnes performeth the same , and yet for all that ought wee not to doubt of his promise , no albeit we see a manifest contrarie before our eies . For hee that will serue God , it behoueth him to looke for the Lords prouidence , that is , to beleeue things inuisible , to hope for things deferred , and to loue God whether hee shew vs a gentle or sterne countenance , and so to perseuer Explication of these words to the end . It followeth that I now speake a few words of the place whereof mention is made in the Psalme . Sichem is situat not farre from the citie of Samaria , nor Sichem . vnto the hill Garizim , whose name before time was Salem , Sucot . as it is written in the 33. chap of Genesis . Sucot is a place beyond ▪ Iordan , at the flood or riuer of Iaboc . Gilead . Gilead is a hill beyond Iordan towards Arabia Gen. 31. 21. Numb. 32. 1. But therefore maketh he mention of these places , that hee may admonish the reader touching the testimonie of Gods presence in his church . For God in Sichem made himselfe knowen vnto Abraham by rehearsing and manifesting his promise touching the deliuerer which was to come . Ge. 12. 3. Iacob was comforted & defended at the riuer Iaboc against Esau Ge. 33. 4. At the hil Gilead , whose proper name signifieth a heap of stones , Laban and Iacob laying a heap of stones together after the ancient fashion , made a couenant together . Ge. 31. 44. Touching these dangers and deliuerances of the church , the names of the places admonish vs . Ephraim is the strength of my head , that is , out of this Ephraim . Tribe , as out of the Troian horse , came mighty warriours , fuch as haue fought great battelles . luda is my Iuda . Law-giuer , that is , this stocke or generation sendeth forth for my purpose most prudent counsellours and gouernors in th administration of a peaceable gouernement . Moab is my wash-pot . Moab and Edom were countries Moab . lying neere together in the rocky or mountainy Arabia , beyond the lake Asphaltiten : and he nameth Moab Gen. 19. 37 and 36. 36. to be his wash-pot , by reason of the watery places : for there is the great flood Arnon , and certaine other flouds . And Edom that countrey , in the time when Achab raigned , Edom. again reuolted from God . But Iohannes Hucanus when he had conquered the Moabits or Jdumeans , compelled ● . Mac. 3. 11. them to imbrace circumcision and other Jewish ceremonies , out of which nation Herod afterwards rising , would be reputed for a very Jew . These changes of seruitude and reuolting from God amongst the Jdumeans , did the most holy patriarke Isac prophecie of long before Gen. 27. 40. Esau shall serue his brother , but at the time appointed he shall againe cast off his yoke . O woonderfull consonancy in the prophesies & their euents ! which is a notable testimony of Gods prouidence , and a rule of the certeinty of that doctrine which the church imbraceth and professeth . Philistia was a countrey on the Philistia . Mediterrene sea shore , wherin also both those cities Tyrus and Sidon were . By this declaration may be vnderstood Cen. 10. 4. and 21. 32. how farre the borders of Dauids kingdome stretched , and how truely he representeth the image of Christ : for like as Dauid gaue lawes , not only vnto his people , but also compelled the nere adioyning nations to do that they were enioyned them ; so the sonne of God the eternal king gathereth his church from amongst both Jewes and Gentiles .

Verse 10 Who will leade me into the strong city ? who will leade me into Edom ? Verse 11 Hast thou not cast vs out , O God ? Wil● not thou , O God , go out with our hosts ? Verse 12 O be thou our helpe in trouble : for vaine is the helpe of man . Verse 13 Through God shall we do great acts : for it is he that shall tread downe our enemies .

He affirmeth clearely , that the cause of victory is not The causes of victory in battels , Gods help , not humane exploits in weapons , nor hosts of men , but in the helpe of God : Aiax of whom Sophocles maketh mention , sayth , Sluggerds and dasterds haue need of Gods helpe , but I am able to ouercome , yea , euen without God . Such a Thraso or boaster is not here our prophet Dauid ; but he acknowledgeth all humane helps to be far more vnable , then that they may defend the policies , or churches . For all wisdome and vertue of man without God is vnhappy : and it is not enough to holde the negatiue meaning , touching the weaknesse of mans strength : but also two affirmatiue meanings are to be holden of vs ; one touching the helpe of God , which we must oppose against our infirmity , the other , touching the wholesome issue of our labors . As touching helpe , the sonne of God saith , Mat. 10. 20 It is not you which speake , but the Spirit of your father speaketh in you . And Paul 2. Phil. 13. sayth , God worketh in you to will , and to be able to performe : that is , seeing God hath before helped you in your conuersion , no doubt of it , he will accomplish and finish his worke begunne . Touching the euents of our labours , most sweetly saith Paul 1. Cor. 15. 58. Your labor shal not be f●ustrate in the Lord . And in the first Ps●l●e it is said , All things that they shall do , shall haue prosperous successe . vers. 4. And the sonne of God comforteth vs saying , Iohn 15. I am the vine , you are the branches : he that abideth in me shall beare much fruit . vers. 5. We therfore being confirmed with these promises , let vs craue of God necessary gifts in our vocation , and let vs surely looke for the wholesome fruits of our labours , both vnto our selues , and to the church .

PSAL. LXI . Exaudi De● deprecationem , &c.

To him that excelleth on Neginoth ; a Psalme of Dauid ; when he was in danger of the Ammonites , or being pursued by his son Absolon : Here he ●rieth to be heard , deliuered , and confirmed , in his kingdome , and promiseth perpetuall praise .

THE ARGVMENT .

THis psalme is a prayer ful of faith , which This Psalme containeth a prayer for the prosperitie of the supreme magistrate . the godly minde maketh for himselfe and the magistrate : For although the godly ones doe feele inwardly feares , and outwardly fightings as saint Paul saith . 2. Cor. 7. 5. yet they being confirmed by confidence in Gods promises , doe craue and looke for benefits from God . And because the church cannot in this life be without harbours or succours the prophet here most feruently craueth of God , that hee would preserue , and defend some policies or gouernments which doe harbour and succour the church . And lest any man should swarue into that opinion , that hee should thinke praier for the Magistrate to bee but a certeine thing indifferent , let vs set downe for vs , and in our minde thorowly perswade our selues touching the commandement which is of God extant in 1. Tim. 21. I exhort therefore , that first of al supplications , praiers , intercessions and giuing of thanks be made for al men . vers. 2. For kings and all that are in authoritie , that wee may leade a peaceable and quiet life in all godlines and honestie . Let vs then obeying this precept , make our praiers , that it would please God long to preserue , protect , and prosper those gouernours , in flourishing and sound estate , which are succourers and helpers of the church : and that he would gouern them in life , and vocation , vnto the glorie of his name , and to the publique benefit of his church . Seeing then God commaundeth so often times , prayer to be made for the Magistrate , that the gouernment may remaine firme , & be fully established , and that we must not aske that sinnes should be established , needeful it is , that politike order bee a good thing acceptable vnto God , and not to bee sinne . But I now omit this disputation of the institution and approbation of the magistrate : Seing all men doe well knowe the good admonition which saint Paul gineth vs in the 13. cap. to the Romans form verse 1. to verse 7.

Psal. LXI . And exposition thereof .

Verse 1 Heare my crying , O God ; giue eare vnto my prayer . Verse 2 From the endes of the earth will I call vnto thee : when my heart is in heauinesse .

LIke as physicians vse to say , that a mans appetite or stomacke by tart or sharp sirrups is soonest stirred vp or gotten ; so the best instructer how to pray , is necessity : for in time of prosperity our prayer is colde , but when all feares and dangers doe appeare imminent , we not onely prepare our selues The flesh fea●full of the crosse , but the spirit reapeth comfort therby . by all meanes to pray and deuote our selues , but we also do crie out . Although flesh therefore eschew and tremble with feare to feele the crosse , yet the spirit reapeth of nothing greater profits , then of the crosse and of calamities , as the 119. Psalme 5. part and 7. verse saith , It is good for me , O Lord , that I haue bene in trouble : that I may learne thy statutes . And in this psalme Dauid saith , When my heart is in heauinesse , I will call vpon thee .

Verse 3 O set me vp vpon the rocke that is higher then I : for thou hast bene my hope , and a strong tower for me against the enemy . Verse 4 I will dwell in thy tabernacle for euer : and my trust shall be vnder the couering of thy wings . Verse 5 For thou , O Lorde , hast heard my desires : and hast giuen an heritage to those that feare thy name .

Seeing nothing is more vncertaine , nor any thing Dauids assured affiance in Gods alone defence . more deceiueable then humane helps , I ( saith he ) doe fully repose all the hope of my safety in thee the true and liuing God , for thou both wilt and canst helpe me : vnto thee therefore , as it were vnto a tower of defence , doe I flee for refuge , and I doubt not , but dwelling in thy tabernacle , that is , remaining a member of the true church , I shall finde & obteine defence . Of this my carefull confidence there are two arguments , in no point failing : the one an inheritance , which thou hast giuen to them that feare thee ; that is , the possession of the true doctrine , which to aduance and defend I chiefly desire : the other , is , because thou hast often times heard my prayers at full . Let vs therefore learne out of this place , that wee shall neuer perish , so long as we shall godlily and innsolably keepe still the excellent inheritance or notable benefit of the gospell giuen from God , and hereunto adioyne our godly prayers , For like as the shippe which carried Paul as passenger in her , escaping a great wrecke and ouerwhelming , at length saw her wished hauen ; so no doubt of it , the congregation which receiueth and h●loeth fast the true doctrine of God , shall yet remaine , yea though all the gates of hell grudge thereat , and , though they send foorth firie flame , and thunder flash .

Verse 6 Thou shalt grant the King a long life : that his yeres may endure thorowout all generations . Verse 7 He shall dwel before God for euer : O prepare thy louing mercy and faithfulnesse , that they may preserue him .

Hitherto hath the godly minde commended his safety A three fold prayer for the preseruation of the supreme magistrate . vnto God ▪ now craues he of God that the gouernment of the common wealth , for the churches sake , might be happy , firme ▪ and stable . For , most true it is , that the poet Euripides said : Republica male affecta , etiam Res diuinae fiunt languidiores . The commonwealth once sicke or sore , The churches state doth quaile the more .

First therefore let vs craue of God , that he would grant For long life and prosperity vnto our present gouernours and rulers long time of life , and helpe them in gouernment : because , what shall come hereafter is vncerteine , and kingdomes are ofttimes turned into a worse and worse estate . Againe , that our Gouernour may remaine in the sight of God , both priuately and publikėly , for so farre as to his person apperteineth , let him liue in the feare of the Lord ▪ and in faith , and let him call vpon God truely , let him set forth notable testimonies of confession : and in the rule of his office , let him take away idolatry and blasphemies , with godly duties , let him further and help forwards the aduancement of the true doctrine of God : let him be carefull to see youth rightly trained vp and taught in churches and schooles , that there may alwayes remaine some holy seede . Thirdly , that he may be mercifull and true , because his throne For Gods mercifull and true protection . shall with mercy be established , and not with tyranie . And Salamon saith : A dissembling tongue beseemeth not a king . But if any man had rather referre this mercy and truth vnto God , in this sence , or to this purpose : preserue , gouerne , and defend godly gouernours , which are alwayes exercised in great danger and distresse for thy mercy and truthes sake ; against this I will not disdainfully contend : for both these meanings are godly and profitable .

Verse 8 So wil I alwaies sing praises vnto thy name : That I may daily performe my vowes .

Saint Paul willeth vs not onelie to make prayers , Prayer and thankesgiuing but also to giue thankes to God for our magistrate : Wherefore here Dauid promiseth vnto God , for prosperitie of gouernment , Thankesgiuing . For so much welfare as in gouernment remaineth , that is , by God effectually preserued according to the saying , Psal. 127. ver. 2. Except the Lord keepe the citie , the watchman waketh but in vaine .

Now vnto the King euerlasting , incorruptible , inuisible 1. Tim. 1. 17. God , onely wise , be honor and glory for euer and euer . So be it .

FINIS .

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