PART OF THE HARMONY OF KING david's HARP. Containing the first XXI. Psalms of King David. Briefly & learnedly expounded by the Reverend D. Victorinus Strigelius Professor of Divinity in the University of Lypsia in Germany. Newly translated into English by Rich. Robinson. Brief contents of these 21. Psalms. Of Doctrine. Psal. 1. & 14. Of Prophesies. Psal. 2. 8. 16. 19 21. Of Consolation. Psal. 4. & 12. Of thanksgiving. Psal. 9 & 18. Of Prayer. Psal. 3. 5. 6. 7. 10. 11. 13. 17. 20. Of Obedience. Psal. 15. Zachar. 12. I will power upon the house of David, my Spirit of Grace & of Prayer. VBIQVE FLORESCIT. LONDON. Imprinted by John wolf. 1582. G. C. To the Translator. Firm friendship fears no feeb le foes, faith triumphs over all: It may be tossed and wrapped in woes, but down it cannot fall, Did Christ disdain for friends to die, their fatal dooms to pay? Even God for man, just for unjust, his soul to pledge did lay Look then on friendships force, to foes, and see it more abound: In his triumphs we victors were, and riches great have found, Some captains of his host, and some his guides and prophets are: And some Apostles for to plant, of watering some have care. Muse not therefore, that Prophets speak dark speeches which be wise: In husks most tart, and shells most hard, the pleasant kernel lies. Can greater secrets be conceived, then lurk in David's songs? Unknown to purblind jews, to whom of right the law belongs. S trigelius tells them plain, to those that latin language knows: Deep mysteries in terms most plain, to studious heads he shows. Even he the husk and shell hath broke, to kernel you may come. I know his speech all cannot reach, he speaketh but to some. Exchangde for english pleasant phrase, he hath his romish style. Sincerely Robinson hath dealt, the vulgar speech to file. Therefore praise God as author chief, for to reveal the same. Esteem the Princely Scribe, whose pen these suered songs did frame. Thank Strigell for the light he gave to darksome speech of Harp Count Robinson's endeavours such, as M●●●us may not carp How great a sign is this to thee, the friend of God to be: Revealing of his secret will, and gifts bestowed on thee, If servants may not know the will, and master's treasure great: Sure friends and sons enjoy them both, they feed on daintiest meat. Thus hast thou treasure, lock and key, at will to take and choose: In wretched state thou art enthralled, if thou such gifts refuse. F Friend Robinson thou hast a friend, if thou like faithful be: E Even God and Christ thee to defend, 'gainst all loquacity, A All tinkling Cymbals cease your sounde●, vain heads & minds to please R Rest curious workmen of vain arts, your salve helps no disease. E Eggs of the Cockatrice you lay, and weave the Spider's cloth: G Goodly to view, no gain to use, but shame and poison both O Only Gods will to know and teach, is wisdom, joy and bliss D Down with vain toys, exalt all hands, and hearts that brings us this. G G●●…ch not good will, its virtues me ede, let labouring bees be fed: C ●●… the drones that spend that sweet, that toiling bees have bred. FINIS, To the Right Honourable and Virtuous Lord, AMBROSH DUDLEY, Earl of Warwick, Baron Lisle, Master of her majesties Ordinance, Knight of the most noble Order of the Garter, and one of her highness most Honourable Privy Counsel, Grace mercy and peace in the Sacred Trinity. IN Extolling Religiously the consonant unity of the Trinity, as the sacred harmony of the heavenly deity (Right Honourable Eatle) Aurelius Augustinus that ancient Orthodoxus, meriteth Christian commendation and memory not only for those his six books De Trinitate greatly edifying the church of God, in faith united, and in concord established, but also for that his learned travel in Libro de Incarnatione Domini, contra judaeos: Endeavouring to win the way ward jews, unto God, and his church: as by that similitude especially where he saith, judaee cytheram respice ut musicum melos sonisue dulcibus reddat: Tria pariter adesse videntur. etc. Allegory of the Deity in Trim●● For, as he bids the Jew behold the Harp, what musical melody it hath, and in sweet tunes, by those three cecurrentes, videlicet, Ars dictans, Manus tangens, and Chorda resonans (which altogether working make consonant concord in Music:) So, thereby allegorically figuring Monochordium Deitatis in Trinitate personarum, as The unity of Trinity in Deity, One God, and one Church. He meaneth none other thing, but to dissuade the jew from ignorance of God, to the knowledge of him, from incredulity to belief, and of an enemy unto God and his church to become an embracer of him and a member of his mystical body whereof S. Paul truly reporteth, as in I. Cor. 12. True worshipping of God. There is one God which worketh all in all. etc. And again Rom. 10. One God over all, rich towards all, that call upon him, (whether they be jews or Gentiles,) none which believe in him shall be ashamed etc. Also as in the 12. Rom. and in 4. Ephesians the lively members and benefits of his church are at large described. These things then thus framing, what more sacred substantial Instrument, than The Essence of God, as in his holy word revealed, and of us acknowledged? videlicet John 1. There are three which bear witness in heaven: The Father, The word, and The Holy Ghost, and they three are one. One God of divine essence, spiritual eternal and omnipotent: (saith David Chytr●us) in regula vitae. And what more sacred consonancy of heavenly harmony in Deity, than The will of God, as in his word revealed & of us acknowledged, in a three fold benefit towards mankind? videlicet, 1 Touching our Creation. Gen. 1. Let us make man after our own similitude and likeness. 2 Touching our Redemption. Ephes. 1. By Christ we have redemption in his blood, and forgiveness of our sins, according to the riches of his grace. And 3 touching our Sanctification. Ephes. 1. We are sealed with the holy Spirit of promise which is the pledge of our Inheritance. Which Essence and Will of God as the heavenly instrument and sweet sound in his benefits is only apparent by his sacred word published to the patriarchs, Princes, and Prophets, and in the Gospoll of Christ Jesus, and doctrine of the Apostles: Concord of Christ and his Church. Like as our Saviour himself concludeth the same consonant concord of God and his church, when on this manner he prayed unto his father for the same. John 17. That all which believed in him, might be as one: That they might be one, like as his father and he was one: I in them, and thou in me (saith he) that they may be made perfect in one. This verily is that du●cer Harp whose consonant concord S. Augustine so highly commending would have the Jews to be hearers of this music in the church of God, by faith, followers in unity of Religion, and fullfillers in life and conversation: Accordingly also as that Princely Prophet David sweetly played upon and song to his Harp this divine Harmonicum Hemystichion. Psal. 68 A God making men to be of one mind in an house. verse 6. And again as that wise son of David, King Solomon hath it in his Canticles of the true unity and loving concord between Christ the spouse and his church, the spouses singing. One is my Dove, one is my Darling. Cantica canticorum. cap. 6. Gene. 1. 1. john 1. Thus then (and in this church, the glory of God and his inestimable benefits sounding towards men) what more dulce & delectable Decacorda Cythera, what more profound Fidicula, than whose first string is the eternal Word of God. The Ten stringed Harp of the true church of God. Secondly, what better corner stone then Christ Jesus? Ephe. 2. Thirdly what better operation than the Holy Ghost? Eph. 4. Fourthly, what better builders than patriarchs, Prophets, Apostles and Evangelists, 1. Cor. 12. Fiftly, what better building than Faith in the promises of God? Matt 16. Sixtly, what better church, than Worshippers in Spirit and Truth? 4 joh. Seventhly, what profounder pillars, then True Religious Princes, & True Godly Pastors? Apoc. 3. Eightly, what brighter lights, then Sincere godly livers? 1. The. 5 Ninthlye, what heavenlier virtue than loving concord in the Truth? Ephes. 4. Tenthly and lastly, what greater joy, than Life and Blessedness everlasting? John 16. But contrary wise as our Saviour Christ Jesus himself found the ignorant, incredulous, jarring and indurate Jew's a figure of Satan's Synagogue, misunderstanding his words. John 6. The jarring Harp of the jewish Synagogue. murmuring against him and his miracles. John 7. 9 Malignantly minded to mischief, cap. 10. & 12. Because observing the Laws of Moses, using superstitious circumcision of the flesh and worshipping abominable Idols, (as Esay cap. 6. saith) They had their hearts hardened, their ears stopped and their eyes shut up: So even these 1. Honouring Moses and hating the Messiah, 2. Loving the Law and loathing the Gospel, 3. Following the flesh, defying the Spirit, 4. Addicted to darkness, leaving the light, and 5. Fancying figures not affyinge in the truth, 6. Bondage embracing more than freedom, 7. Death more than life, and 8. Transitory pleasures more than joys eternal. No marvel it was if this godly father S. Augustine (finding the Jews in his time, of like jarring incredulity, ignorance and induracy) judaee Cytheram respice ut musicum melos sonifue etc. Laboured to bring home the lost sheep unto Christ's fold with the fatherly advertisement of this so grand Doricum: not as Mutus but Musicus Hypparchyon thus sounding unto them. And as thus these jarring Jews, like unto Cainites have been rather worse & worse Malignant Church. after admonishment so in all ages the members of the malignant church of Rome, as Tyrants, Hypocrites, Epicures, Sophisters, Papists, Atheists, anabaptists, Jesuits, Sectaries, and Scisiatickes, are those Jews and Judasites, touching whom the holy Doctor S. Ambrose super Lucam 15. cap. saith: Dominus impios quaesivit, qui eum non quaesiverunt. And this he doth of his great goodness and merry towards sinful mankind to the greater increase of his church, kingdom, and glory: But contrary wise like subtle serpents they stop their ears, as deaf work he never so worthily by his wisdom and wonders unto them: approving this proveth true in themselves. Asini Lyrae auscultatores, Whereby very well appeareth in them this sentence of S. Ambrose also in lib. De Abel & Cain. Nihil gravius quam errantem a Deo deseri ut se revocare non possit. Which thing no doubt as it increaseth the kingdom and church of God, by the decay of the kingdom or Synagogue of Satan, so with tooth and nail he laboureth to hold fast, that he fall not, according to that saying in the Revelation 12. Therefore rejoice ye heavens and ye which devil in them: Woe he unto the Inhabitants of the earth and of the Sea, because Satan is come down unto you having great wrath, Knowing that he hath but a small time. And therefore of late this Ninus of Babylon as he still not only confirmeth at Rome abominable idolatry bringing forth Beel, Baal and Beelzebub (saith Nicolaus Lyra. in 14. Sap.) Antichrist and his whelps. his whelps of the same bloody brood: but also disperieth them into sundry kingdoms and countries to disturb the sweet concord of the church and Gospel, and altogether hindering the conversion of others like themselves, do seek their own and others utter subversion. To be short (how secretly s● ever some of those he●lhoundes arriving in englande have hid Enemy's intent hath evil event. themselves) and how subtly soever like sci●●natiekes they purposed by intent to build Thebes with Orpheus: yet the event falleth out that they rather practised with Thales to sow discord amongst the Lacedæmonians: But as the Lord neither slombereth nor slep●th which keepeth Israel, Psal. 121. vers. 4. so it is he which turneth their mischief upon their own pates, and it is his Son Christ Jesus our Mediator, which (against the siftinges of these Scism●tickes) Luke 22. hath prayed unto his father for us, That our Faith should not fail us. Making mild Moses to overmatch the musicans dancing about the Calf. Exod. 32. Zealous Phineas to find out the Madianiti●h fornicators, Num. 25. Godly judith to behead the Philistian Holophern●s. Judith. 13. Good Helyas to reprove the wandering people and also to be revenged upon Baal's priests. 3. Reg. 18. Faithful Paul and Barnabas to reprove the false Prophet Bariehu subverting the lords ways. Act. 13. Godly learned Ambrose and painful Prudentius by divine assistance to confute these blasphemies and scisines. Finally, and neither yet will just True Prayer victorious. jacob leave wrestling with the Angel, until by prayer he obtain the victory and bear away the blessing. Genes. 32. With which Harp and harmony of Prayers (annexing thereunto Confession and thanksgiving) as the threefold sacrifice most acceptable to the eyes and most delectable to the ears of the heavenly jehovah. (Right Honourable) As those same xxiv. Elders worshipping the Lamb with their haps and golden Vyals in the universal, true, Catholic, Prophetical and Apostolical Militant and Triumphant Church of God, from the first age of the world hitherto always Have honoured the Lamb as most worthy of Power, and Riches, of Wisdom, Fortitude, Honour, Glory, and Blessing everlasting. Revel. ●. So likewise (as members of the same universal church and heirs of the kingdom of Heaven in this latter age) manifold causes have the Churches of England and Ireland (considering the time of their blessed visitation, under the gracious peaceable and prosperous government of our most honourable Hester. Virtuous judith and divine Deborah, Queen ELIZABETH) with that Princely Prophet, Sacred Psalmograph, incomparable Captain and Invincible Conqueror King David (the chosen Instrument of God's Mercy and Truth everlasting, To rule over Israel and jerusalem, 1. Reg. 16. To feed jacob his servant & Israel his Inheritance. Psal 78. vers. 71. To shine in his throne as the Sun in the lords sight, and the Moon perfect for ever. 2. King. 7. Yea and be a faithful windless in heaven for ever. Psal. 89. vers. 38.) Every one continually confessing our infirmities and the manifold mercies of God: To praise the Lord with the Harp and voice of Psalms. Psalm 98. And so with the Tribes of the Lord to go up to Jerusalem, To pray for her peace and prosperity. Psal. 122. Yea for the collection of her outcasts, And the healing of their ●riefes. Psa. 147. And finally (with thankful David as thankful Israelites) to laud the Lord before his ark all the days of our life in holiness 1. Sam. ●. and righteousness according to his good pleasure and measure of his grace bestowed upon us. Where amongst many far more meet members for this purpose, in acknowledging myself to be Little Laodocus in art magna, not any thing like count●●uaileable to Nicostratus in re parva magnus: yet putting to my priest best good will. Amongst those I say (Quos Musicen docet amor & si sint indocti prius.) Whom Zeal teacheth knowledge: though they be unlearned before. Which love well learning and have but little themselves, which tender the welfare of God's Church, and yet are no divines. Which labour for▪ learning and lack living: And which imitate other men's works to instruct themselves. So in experience of translating (as my Summum Singular & Speciale Bonum, Animi, Corporis & Fortunae donum, to profit myself and others) I chauneed lately upon these Expo●itary Sch●lia of the Godly Learned and Reverend D. Victorinus Strigelius a singular Professor of divinity in these our days yet living: very briefly, godly, learnedly and profoundly expounding the whole book o● King David's Psalms. Out of which whole volume (containing two Coins) I have translated only▪ The first one and twenty Psalms and expositions thereof: but specially the verse according to the Latin Exemplar, being of the Geneva translation, after the Hebrew sense, and (so near as I could imitate the author's meaning therein) nothing dissonant from our vulgar and usual translation daily read in the Church of England: Not without the help of a rare well disposed divine and learned Achates (scintillas graecas ob●curioresue theologicas locutiones excudens) as Virgil saith: Of whom (being sometime my Scholefellow under the Reverend M. Robert Ba●ter Schoolmaster even then of Ne●● ark, deceased) as I may now say with Plutarck, Plus Didimus hab●●it, Plus Philomelus habet, recomp●ing what I then was, and what he now is. I here have by God's help and his, performed (perhaps Velut demulsor minor in re magna) my not unpolished altogether, nor yet unprofitable translation as I trust in God. according to my humble and hearty prayer beseeching the most beneficial goodness of God to turn and transpose the same to good purpose of public utility in his chosen church, as seemeth best to his glory, my Prince's honour, and commodity of my native country. Whereas, especially in the Royal Court of her Princely Majesty God by his gracious providence hath of long time prosperously planted and replentshed your honourable good Lordship with rare and excellent indumentes of body and mind as true godliness, perfect virtue, grave wisdom wholesome counsel, constant fidelity and noble magnanimity, with a sincere supportant ●eale to true Religion, godliness, virtue, and good letters to the advancement of her majesties Royal Regiment, and profit of the weal public in her highness dominions. So on my poor behalf, In testimony of a Christian weal to God's glory, loyal heart to my Prince's honour, earnest good will to the weal public of my native country, but specially of true hearted Synterisin & Proerisin towards the heavenly country of the highest jehovah, that celestial Jerusalem. I have withal humble and dutiful regard addressed this my poor travel unto your honours most noble patronage, as one whose Heroical virtues in patrociny counterpoysable to the Princely protection of the first noble patron that Honourable Augustus' High Marshal of the most sacred Empire that now is. Your Honour assuredly shall by God's grace, of your godly ●eale adorn both patrons & expositors godly purposes, advance the honour of God, your Prince, and country: not a little adu●●brating by your accustomed clemency the true and unfeigned goodwill of me the Translator. Who humbly beseeching your Honourable Lordship to accept in good worth the same my good will and dutiful endeavour in this respect, do rest continually and faithfully, praying unto the Almighty and immortal God to preserve your Honour with the Honourable Lady and Countess your loving Spouses, which long life prosperous health, increase of honour and perpetual fruition of life and blessedness everlasting, in, the eternal kingdom of God and his Son Christ, that Root and of spring of David the bright shining day star, Apoc. 22. To whom with the Holy Ghost, three in person and one eternal God be all dominion, power, praise, honour and glory for ever and ever. Amen Your Honourable good Lordships most humble and dutiful Orator in the Lord. Rich. Robinson, citizen of London. ❧ The Exposition upon the first Psalm. Beatus vir, qui non abijt in cousilio. THE ARGUMENT. NO greater beatitude there is, then to be a Citizen of the Country most praiseworthy of all, (The Church) that is, of that congregation unto whom God hath made himself known by his word, and excellent testimonies, for whom he created all things, whom he redeemed with the blood of his Son, and sanctified with the holy Ghost, whose head and captain is the Son of God, unto whom the Angels show themselves Ministers. Finally, in which God shallbe for ever and for ever all in all. This beatitude doth the first Psalm describe, also teaching which and what manner a one, and where the true Church of God is, and who be lively members of this Congregation. For what so is said as touching the whole body, the same in like manner may be spoken touching every particular member. Therefore it clearly and manifestly affirmeth, that Congregation to be the church of God, which heareth, learneth, and embraceth the Gospel, all fanatical opinions and worshippings of God, devised by man's boldness, being utterly rejected and forsaken. For the pure voice of the Gospel is the proper token and infallible badge of the church, which being pronounced from the bosom of the eternal father, the son of God through his manifold goodness hath made known unto mankind: As it is said in the 10. chapter of john. My sheep hear my voice. And in the 14. of S. john's gospel, If any man love me, he will keep my commandment. And to keep his commandment, is to embrace the true doctrine with faith and good conscience, and the same to profess and set forwards. Therefore this Psalm containeth doctrine chiefly necessary, and most sweet consolation. It teacheth, as I said, that those are the members of the church, which embrace and love the true doctrine, and not the enemies or contemners of the doctrine. Moreover, it addeth a peculiar promise of the true Church. The Church shall be like unto a Palm tree, never wanting fruit, and it shall have prosperous success, yea though the gates of hell grudge and repugn against it. Also let us persuade ourselves that this most sweet sermon pertaineth unto us, and let us include ourselves into this saying. Let us know that we also are flourishing and fruitful palms, if we be faithful hearers and keepers of the doctrine of the gospel. In the end he compareth the true Church with the multitude of the enemies of the gospel, and of hypocrites, by a contrariety opposite, and unto this ungodly multitude (at continual enmity with the true church) doth he denounce in felicity of their counsels and events, and an universal overthrow and destruction. For the true Church standeth unmovable, as the very Rocks in the sea. Vt pelagirupes, magno veniente fragore, Quae sese multis circumlatrantibus undis Mole tenet, scop●li nequicquam & spumeae circum Saxafremunt, laterique illisa refunditur alga. As Rock or huge sea bank (which sousing tied With roaring waves rush on) doth firm abide. Nor rock nor foaming stones do fret or fume But flag or reed ytossed toth'shore, consume. Contrariwise, the ungodly enemies of the church are like unto grass on the house sides, which before it be plucked up withereth away, as it is said 129. Psalm. And in 58. psalm, the vain enterprises of the ungodly are described in five similitudes. 1. They shall pass away swiftly as the water. 2. They shall shoot their shafts and not hurt. 3. They shall wax dry as snails in the shells 4. They shall die, as the untimely borne fruit. 5. They shall be taken away as young thorns, before they be grown. Or as the text saith. Before that your thorns become sharp pricking, That is, ere tender thorns become great and sharp. But the whole meaning of this Psalm is paraphrasticallie expounded, & excellently set forth in the 119. Psalm. Therefore let the godly confer this brief example with that more ample explication there set forth, that they may see what difference there is between a little running river, and a main flood: That is, between Dialectica, which is to be thought as a brief and strict eloquence, and that same right eloquence which they take to be Dialectica dilatata, or enlarged manner of disputing. Verse. 1. Blessed is the man which hath not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sit in the seat of scorners. Verse 2 But whose delight is in the law of the Lord, and in his law will exercise himself day and night. IT is an usual thing, in definitions which are more ample and elegant, not only to contain the affirmative sentence, declaring what the thing is, but also the negative removing from the subject things opposite and contrary. So in this place, this psalm describeth negatively and affirmativelie the true members of the Church, that the speech might be more full, and large. They (saith he) are Citizens of the true Church, and the dwelling places and temples of God, which fall not into the furies of Epicures, or into other fanatical errors, neither establish Idolatry, nor further the cruelty of the enemies of the Gospel, but with all their heart abhorring the society or company of the contemners, and enemies of the doctrine, delivered from God, do hear the pure word of the gospel, and embrace the same with faith, and good conscience, and the same do profess and advance. Then are not the Saducees, Pharisees, Bishops of Rome, and their champions, members of the church of God, yea though they bear a Title and sway in the world, which do defend profane and idolatrous furies: such as are, prayer unto the dead, a manifold profanation of the Supper of the Lord in their masses, and the Percian pomp: wherein the bread is carried about, against usual manner, and is worshipped contrary unto the use of the Sacrament: The law of single life, which is the original of greatest mischiefs, and which S. Paul calleth plainly, The Doctrine of devils: Perpetual doubting of remission of sins: Wicked foul errors of contrition, confession, and satisfaction: Pardons for money: The fable of purgatory: The snares of man's traditions: Finally, the cruel salaughter of honest persons, whom they kill and slay, only for that they disallow these foul and manifest errors, and do profess the truth. These being clean contrary unto the eternal and unmovable rules of God's word: Thou shalt have none other Gods but me. Exod. 20. Gal. 1. Also, Eschew Idolatry. Again, If any man teach any other doctrine, let him be holden accursed. It is plain, that the defenders of those are not the members of the Church of our Lord Jesus Christ, but the instruments of the devil, and vessels of wrath, as Paul calleth them. But because in other writings the whole place touching the church, is plentifully expounded, I will now be content to admonish, That the beginning of this Psalm is to be adjoined unto the other descriptions, which are every where recited in the scripture. Verse 3. And he shall be like the tree planted by the River side, which shall bring forth her fruit in due season: and his leaf shall not whither away, but all things that he shall do, shall have prosperous success. HItherto hath he delivered doctrine touching the greatest matter of all, namely, which, what manner a one, and where the true Church of God is. Now doth he effectually comfort us, against all temptations, and trials which all the godly ones do suffer. We see the barbarous cruelty of the Turks daily further to spread. We see hurly burlyes to arise betwixt Christian Princes amongst themselves, hurtful unto the Church. The matter itself doth declare, that the maintainers of Popish Idolatry do burn with most bitter hatred against the godly, because they forbidden the Gospel to be published, and cruelly kill and slay many honest persons. What other thing in these shows may man's reason conceive, but that shortly both the true doctrine itself, and the studies of the same should utterly perish? But against this human reasoning, let us oppose the most sweet consolation, which affirmeth, That there shall shall always some true Church remain, yea though the Devil labour to extinguish the same. And that the Son of God shall reign for ever, and that the labours of such as teach and learn shall not be in vain. As elsewhere S. Paul mainly crieth out, Your labour shall not be frustrate, in the Lord. Which things sith they so 1. Cor. 15. be, let every man diligently travel in his vocation, neither let him cast it of for any terrors, hatred, imuries, nor dangers. But let him with faith look for help of God, and hope for prosperous events, according to the most sweet promise in this place delivered, He shall be like a tree planted by the river side, which shall bring forth her fruit in due season. For where as the circumstances in this verse declare that David alludeth unto the nature of a Palm tree, to the which in the 92. Psalm the Church is compared, The just shall flourish as the Palm tree. vers. 12. I will repeat a few words (out of the 13. book of Pliny) concerning the nature of the Palm tree, and I will apply the same unto the Image of the Church. The Palm (saith he) groweth not, but in the warm country: and it is not fruitful in any place, but in the hot country. It increaseth in a light and gravelly ground, and for the most part in a saltie ground. It also delighteth in a waterish or moist ground, and all the year long loveth to suck humidity. Also some think that dung is hurtful unto it. We have said, that saltilhe ground is brooked well of this Palm tree. Therefore where no such soil is, they sprinkle salt, not at the roots, but a little from it, etc. These after the same manner may be spoken concerning faith, and the Church. Faith springeth in the gravelly and saltish ground, that is, in a contrite or broken heart through acknowledging of sin, and as the Palm trees have need of warmth and moisture, so saith is kindled by the holy Ghost, and is watered by the rivers of the Gospel. And it is hurt of dung, that is, by corruption of doctrine, & the wounds of the conscience. Furthermore as the Palm tree is fruitful, so faith is not fruitless, but effectual by love. And as the Palm tree beareth weight of any thing laid upon her, & the more she is borne down, so much more higher she riseth again: so faith is the vanquisher of sorrows, & amidst afflictions specially shineth. Finally, the leaves of the Palm tree never fall of, so the fruits of the teachers are everlasting, as in the 15. chapter of John it is most comfortably said: In this is my father glorified, if ye be made my disciples, and that you bear much fruit, and that your fruit do continue. Verse 4 So shall not the ungodly do, but as the chaff shall they be, which the wind drives to and fro. Verse 5 Therefore shall not the ungodly abide in judgement, neither shall sinners stand in the congregation of the righteous. EVen as he compareth the godly ones, which are the members of the true Church, unto the flourishing and fruitful Palm tree: So doth he compare the ungodly contemners or enemies of the Gospel, unto a most light and vile thing, namely chaff which is tossed with the wind. But as the first figure is full of consolation, so this other is fearful. And were not the multitude of the ungodly ones more sturdy than the rocks standing in the sea, and not persuaded in any age, although they are beaten upon with continual waves, undoubtedly beholding this heavy and sorrowful figure, they would earnestly quake for fear. But the profane security of the ungodly is signified in the 48. chapter of Genesis: Thy sin shall lie or rest till it be revealed. For the ungodly feel not fearfulness and humbling of themselves, till being suppressed with plagues, they fall headlong into eternal destruction, and as it were vain chaff, shall be cast into never ending torments. As Saul, Pompeius, Crassus, Cato, Nero, julianus, and others innumerable, had tragical ends: and death is unto them a way unto eternal misery. What can be imagined more doleful than this Image? And yet notwithstanding vain chaff do bear sway, and carry stately countenances, until that they be thrown headlong from the top of their glory into present and ever-during calamities. But although Origen (being deceived with the subtlety of this figurative speech, Therefore shall not the ungodly stand in judgement, wrested these words of the Psalm unto a strange and false opinion touching the particular resurrection of the dead in the universal judgement:) Yet we omitting to confute Origen hear, (which we purpose in another place to do) will recite a simple and natural interpretation of this fifth little verse. Certain it is that the name of judgement is often times taken for a function or office. This is therefore the sense, that the ungodly ones, as Annas, Caiphas, and others which bear a sway in the world as Pharisees and Saducees (ever warring with God, and holding battle with the true Church, yea although they seem notably to be sensed with princely powers against all chances of fortune) yet they shall be cast out of their stations, and shall be separated from the true Church, as those which are accursed of God. And although now and then punishments are deferred, and God doth not by and by execute this judgement: yet as it is said, Sera tamen tacitis, paena venit pedibus. Although late, yet punishment stealeth on. For God doth at length judge between the conflicts of the true Church, and hypocrites, the blasphemous part extinguished: as the heretics of all ages are subverted, the Church remaining unmoveable, not shrinking out of place, nor yet out of order. For the peculiar glory of the Church, is the preservation of the whole body, yea though in some part or member she be afflicted, or persecuted. Verse 6 Because the Lord knoweth the way of the righteous, but the way of the ungodly shall perish. MAny Psalms are like unto Epigrams, wherein some sentence being propounded, afterwards follow amplifications, and lastly is added the conclusion. So in this short Psalm after a determinate proposition (which, and what manner, & where the true Church is) do follow two amplifications; A similitude of the fruits, and success of the true Church: and an Antithesis of the difference between the true Church, and that furious multitude which the devils stir up against the Church Therefore in the end is added the conclusion containing the effect of the whole Psalm, The Lord knoweth etc. Philip. 2. That is, he not only approveth, but also helpeth and aideth the vocations of the godly ones, according to that saying of S. Paul, God worketh in you to will, and to perform. That is, he draweth your wills, and then not only helpeth forwards those desires, but also governeth the events, and giveth success thereunto. So did he stir up in Samuel good motions, and after that helpeth the same, and therewith in his hard government, gave unto him force and strength, that he might endure those travels, and gave him prosperous success. Contrariwise, Achas and other hypocrites not craving nor looking for help from God, are unhappy, and are overwhelmed in their course, before they could see or attain the haven. This is the sum of this first Psalm, which containeth a description of the true Church, and of all the godly. But that our affection may accord with David's harp, I will annex unto this Psalm, in stead of a conclusion, this prayer. A prayer consonant with David's verse. I Give thee thanks, O eternal Father of our Lord jesus Christ, that thou hast brought me silly sinner out of the kingdom of darkness, into the kingdom of the light of the sun, and hast separated me from the company of Idolaters, and manquellers, which night and day meditate and practise this one thing, to subvert the truth, and the godly ministers of the Gospel, and destroy Princes which nourish the godly studies of true doctrine. Grant that henceforth for evermore I may eschew the infection of impiety and cruelty of the enemies of the Gospel, and that I may say with David, I will not sit in company with the wicked. I will wash my hands amongst the innocent, and will walk about thine altar. O Lord, do not destroy my soul with the ungodly. Psal. 26. vers. 6. vers. 9 Make me, O Lord, a flourishing and fruitful Palm tree in thy Orchard. Make me a vessel of thy mercy, and an instrument acceptable and profitable for thee, & not only for thy Church, but also for my own soul. Neither cast me away amongst the vessels of wrath, or chaff ordained for eternal fire. Finally, suffer not the light of thy doctrine to be extinguished, but inflame in our minds and many others, true invocation and prayer: and for thy glory sake in thy most just wrath destroy all Epicures, and such like, which count it wisdom to scorn and deride the word of the Gospel, as it were a fable. Such furies, O God eternal Father of our Lord jesus Christ, creator of mankind and of thy Church, vouchsafe I pray thee, every where utterly to subvert and destroy. Amen. OF THE II. PSALMS. The second Psalm, and the exposition thereof. Quare fremuerunt Gentes etc. THE ARGUMENT THis is life eternal (saith the Son of God) that they acknowledge thee the true God, and jesus joh. 17. Christ, whom thou hast sent. But the true knowledge of God consisteth in acknowledgement of the Essens, and will of God. For so as touching the Essens of God, let this doctrine be always before us, which saith that there is one Divine Essens and three persons: The eternal Father, the Son, which is the word and Image of the eternal Father, and the holy Ghost. Secondly touching the will of God, let us assuredly hold that that is the only will of God concerning our salvation, which the Son hath declared out of the bosom of the eternal Father, and showed in his express word, and that there are not contrary wills of God. The promise is universal, which witnesseth, john. 6. that All which flee unto the Mediator, are received. This is the will of my father which sent me, that every one which seethe the son, and believeth in him, might have life everlasting, and I will raise him up at the last day. We must not therefore imagine, as concerning the will of God, that pardon is outwardly offered unto all men, but that there is inwardly an other will included, which will not receive some fleeing unto the Mediator. But true acknowledgement of Christ comprehendeth two articles, one of the person, an other of the office. Touching the person, we must most firmly hold according to the heavenly revelations received in the writings of the Prophets and Apostles. That in this son of God, our Lord jesus Christ, borne of the Virgin, for us crucified and raised again, there are two natures of the deity & humanity. The Divine nature is the son coeternal and consubstantial to the eternal Father, which is called, The word and express image of the eternal father. This son was intercessor for mankind, and is ordained a Mediator, and at the time appointed took upon him nature of man, in the Virgin Mary. And these two natures are so united that they are one person. The names of his offices are, Mediator, Redeemer, Saviour, King, Priest, Pastor, etc. Let us therefore acknowledge a Mediator, Redeemer, Saviour, King, and Priest, this Christ, God and man, and let us give thanks to God for this infinite benefit, that he would his son to take on him man's nature, and would this son God and man should be the Redeemer, Saviour, and head of the Church, which perfi●●●th all things. Of his wisdom which is life eternal, in this second Psalm clear and famous testimonies are expounded. For concerning the unity of the essence in the Father and the son, it is said: Against the Lord, and against his Christ. For as he that honoureth the son, honoureth the father: So he that despiseth the son, despiseth th'eternal father. Moreover these words do evidently distinguish between the father and the son, The Lord said to me, Thou art my son, this day have I begot thee. I (saith he) this day, that is, from everlasting have begot thee, to say, in a true generation of my substance. Besides this, touching the will of God, this Psalm doth evidently, and not obscurely preach unto us, Blessed are all they which pur their trust in him: it clearly affirmeth that this is the will of God, that all which believe in the Son should have life everlasting. Furthermore of the divine nature in Christ, most assured and most excellent testimonies may be taken out of this psalm. For, first the psalm maketh Christ thus speak: I will preach of the decree which the Lord said unto me, Thou art my Son, this day have I begotten thee. This verse doth the Epistle to the Hebrews in the first and last chapters plainly expound: Unto Hebr. 1. which of the Angels said God at any time? Thou art my son, this day have I begotten thee. Again, jesus Christ Hebr. 13. yesterday, and to day, and for ever. Natural birth is one thing, and adoption is another thing. For the son which is adopted, and not begotten of the father, is taken into the right of the family: But he which is begotten by the father is natural. Neither would the Prophet hear teach any other thing, then him unto whom the Lord spoke to be his son, but in far other manner than the other saints. For others whether Angels or men, are made the sons of God by grace and favour. But this is his son by birth. Therefore is he sometime called of S. john, The only begotten. Moreover the eternal father urgeth joh. 1. & 3. his only begotten son in this speech, Ask of me, and I will give thee nations for thine inheritance, and the ends of the earth for thy possession. And he saith in the prophet isaiah, I will not give my glory unto another. Therefore isaiah. 42. the imparting of this glory or kingdom, is a firm and excellent testimony of the same substance between the father and the son. thirdly, the Psalm addeth, Serve the Lord in fear, and rejoice to him with trembling. Here he ascribeth to the Messiah a name, which is proper unto God, and commandeth that worship be given to him, whereof it is said in the 6. of Deuter. Thou shalt worship the Lord thy God, and him only shalt thou serve. Finally a conclusion is Mat. 4. annexed: Blessed are all they which trust in him. For the saying of jeremy is true, Accursed is every one which trusteth in man, and maketh flesh 〈…〉 me. Blessed is the Cap. 35. man which putteth his trust in the Lord, and whose confidence, is the Lord. Seeing therefore this Psalm distinguisheth the Messiah from the children of adoption, and giveth unto him society of the kingdom and name of God, and wisely requireth, that all men should worship this Lord in true fear and faith: undoubtedly we must confess, that the Messiah is by nature God, and begotten of the substance of the father. But the human nature is signified in these words, I have established my king over Zion. That is, I will have Christ to be the head of the Church. Hereupon in the Epistle to the Hebr▪ the 2. Chap. he doth learnedly dispute, that, Christ is not only God, but also man. He which 〈…〉, and they which are sanctified are all of one. For the which cause he is not ashamed to call them brethren, saying: I will declare thy name unto my brethren. And again, john. 17. I and my children which God hath given me. Because therefore children are partakers of fieshe and blood, he also himself is made partaker of the same, that in all things he might be like unto his brethren. lastly, not only the offices of this person are described in the names of King, Priest, and Pastor, but also the doctrine of faith is recited, which transferreth and apply unto us the benefits of this Lord. He is wisely called King, by the voice of th'eternal father. I have appointed my king, etc. The office of his priesthood is signified, when he saith, I will preach of the Commandment. For to teach is a part of the priest. What, that he is also called a shepherd. Thou shalt feed them with an yronrodde. Finally of faith, applying unto us the benefits of the Messiah, this psalm crieth out, Blessed are all they that trust in him. There are therefore in this psalm excellent testimonies of the Essence & will of God, of the person and benefits of the Messiah, and of faith whereby the good things of the new testament must be received. And yet neither nakedly, nor without figures are these set forth, but there are intertexed rebukings of the enemies & despisers of Christ, threatenings of punishments, whereby God punisheth the contempt of his son, and exhortations to th'end all men may serve & obey the son. This is the sum of the psalm, agreeing with the saying of Christ, which I have recited in the beginning. Verse 1 Why did the Gentiles rage, and the people imagine vain things. Verse 2 Kings of the earth stood up, and Princes came together, against the Lord, and against his Christ. Always when we interpret, lot us hold this rule, that the Scripture of the new Testament is a special light of the Prophets: Neither in the exposition of Moses, of the Prophets, and the Psalms, ought we any thing to decline from that purpose or meaning, which even the same son of God, or the Apostles do show us, because the same spirit spoke by the Prophets and Apostles, and it is the Son which expoundeth unto us. For as the Lawmaker is the best Interpreter of his own Law. So the Son of God, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word, can most rightly expound his oracles or speeches. Then, following this rule see (if it please you) with what reason the Apostles Act. Cap. 4. do interpret this Psalm. For so writeth Saint Luke in the same place. O Lord thou God, which hast made heaven and earth, the sea, and all things which are in them, which through the holy Ghost, by the mouth of our father David thy servant hast said, Why did the Gentiles rage, etc. For in deed, they gathered themselves together in this City, against thy holy child jesus, whom thou hast anointed. Herode and Pontius Pilate, with the Gentiles and people of Israel to do whatsoever thine hand and counsel had determined to be done. etc. It appeareth plainly that the beginning of this Psalm is properly and principally to be referred unto the history of the passion of Christ. For in deed the Jews and Gentiles defiled themselves by joining together in the murdering of Christ, and in their cruel counsels. Neither is there any one of us, which (as Esay in Cap. 53. at large declareth) hath not added somewhat unto the passion of Christ. But although this is the proper and natural meaning of this Exordium, yet notwithstanding, it is not absurdly applied unto the dangers of the Church in all ages. Because Christ and his Church by a certain affinity and likeness of suffering, are joined together according to that saying, Rom. 8. Whom he hath chosen, them will he have to be like unto the image of his Son. Therefore as in a sudden casualty of fire, or in a City surprised, there is great fear: so kings and their counsellors when the voice or the doctrine of the Gospel is heard, do tremble for fear, and do mortally hate the same as the firebrand of sedition in a common wealth, and as the lousnes of discipline. The slanders of Celsus, julianus, and others are well known, which have written that the Gospel doth take away Magistrates, Discipline, Laws: Finally, all the sinews of civil society, and that it doth grant infinite liberty unto all mischiefs. But why do I repeat the slanders of old time, when as our age yieldeth examples too many, which declareth how great the swealtie of hatred of many and mighty kings and 〈…〉ainst the reformed doctrine of the gospel, by th' 〈…〉 e of the reverent Father D. Martin Luther. Neither in deed would politic persons be so extreme cruel and furious against the Lord, and against his Christ, but that they are set on fire of obstinate hypocrites, which with tooth & nail hold fast their errors, lest their opinion should go to wrack, or least it should any thing impair their advantag. To th'end therefore, that we being discouraged with fear of their hatreds and of dangers, should not cast away from us the profession of the true doctrine, this Psalm doth comfort us, affirming that all the endeavour of the enemies, so far as toucheth the effect of the matter, shall be in vain, and to be scorned. For although Dioclesian and his fellows do cruelly rage's, and seem to devour the universal Church: yet notwithstanding in midst of their race, their cruelty is restrained, and the Church is delivered. Verse 3. Let us burst in sunder their bonds, and cast away their cords from us. IN this verse the holy Ghost explaineth before our eyes the effect of all the Counsels or purposes which the enemies of the Gospel put in practice. For as Archers do aim their arrows unto a certain mark, so the enemies of the Gospel bend and bestow all their endeavour unto the subversion of the true doctrine, and of the true Church of God. But think with yourselves (I pray you) how great a madness it is, to call the most sweet sentences of the Gospel, such as these are. (Come unto me all ye that labour, and are laden, and I will refresh you: Mat. 11 Again, So God loved the world, that he sent, etc. John. 3. ) bonds and cords: But as they that are grieved with some disease in their eyes, see not in deed those things which are before their feet: so the enemies 〈…〉 spell being vexed with scorching flames of f 〈…〉 nde and body, do not any thing con〈…〉 stand how great good things are expressed 〈…〉 pell, namely, true invocation upon Bod, & firm consolation to their minds, and a rule of life: which things are not to be reputed amongst bonds or fetters, but amongst the chief blessings and benefits of God. Wherefore it is doubtful whether this madness of the enemies of the Gospel be more worthy of hatred or bewailing. Verse 4. He that dwelleth in the heavens, shall laugh at them, and the Lord shall make them as mo●king stocks. Doubtful it is not, but the minds of the godly, in such rage of the enemies do sorrowfully seek where the Church shall be, and where the light of the doctrine, and purity and voice of the ministery shall remain. Wherefore we shall remember this most sweet consolation, let us know that God laugheth to scorn the practices of the enemies, (which thus far tend, that the church, and light of the true doctrine might be extinguished): and that the ministery of the Gospel shall still continue, yea though the world should be chrushed together. For seeing The gates of hell shall not be able to overthrow the Rock, Math. 16. whereupon the Church leaneth as upon his foundation; they shall never bring to pass that which high priests and kings wickedly endeavour, whose change is more easy, then of the fly that most swiftly flieth. And whom the holy Ghost in other psalms compare unto chaff, dross, smoke, young thorns and hay on the house tops, than which things there is nothing more frail and momentany. It liketh me to recite in this place the verses of Hesiodus, which teach, that he plays a foolish part, who striveth against a more mightier person than himself, when as he can neither be the better, and yet addeth unto his own misery derision and mockery. Imprudens vero quicunque velit cum poteutioribus contendere, victoriaque privatur, atque pudorem doloris patitur. Verse 5. Then shall he speak unto them in his wrath, and in his fury he shall destroy them. A Horrible threatening denouncing punishment to these enemies of the Gospel which are uncurable. God will not for ever deride the most foolish practises of frogs and mice which assail the Church: But shortly after like a Stork or Curlewe, he shall devour these little frogs and mice, turning upside down their common wealths and kingdoms. But the efficacy of the words in this threatening must be diligently weighed of us. He shall speak unto them in his wrath. Compare here the wrath of man, be he never so mighty, with the wrath of God. For man's wrath we may escape, either by fleeing away, or by seeking refuge, or by death itself. But Gods most just and most severe wrath, no man can escape. First, because God is every where, as it is said in the 139. Psalm, ver. 7. Whether shall I go from thy Spirit, or whether shall I flee from thy presence? If I climb up to the heaven, thou art there, If I make my couch in hell, lo th●● art there also. If I take unto me the morning wings, and shall dwell in the farthest parts of the sea, yea there also shall thy hands guide me, and thy right hand shall hold me fast. Moreover, sith God is light, there can no darkness take us away from his eyes, according to the saying in the same psalm. verse. II. And I said perhaps the darkness shall cover me, and the night was as the day light about me. Because darkness are no darkness to thee. But the night shineth as the day, and darkness is all one with thee as the light? Finally, because this Lord is the judge of the quick▪ and the dead, not death in deed itself is any remedy for us against the wrath of God. Which things sith they are so, it becometh all creatures thoroughly to tremble in thinking on the wrath of God, and to fear the judgement of God which is a fire consuming all flesh as it were grass, and all the glory thereof as the little flower of the field. But least that any man do think the wrath of God to be vain, and should with giantlike boldness scoff at all threatenings of God, as vain bugs to fear us with, and as fables either devised by painters or poets. Let him call to mind the histories of all ages, which are plentiful witnesses, that the threatenings of God are ratified, and that man's contumacy in most mischievous and heinous trespasses is always revenged with most horrible punishments. For who knoweth not the history of Pharaoh, Senacherib, Nero, Maximinus, julianus, and others innumerable, which procured unto themselves and to their common wealths plague and destruction, by their ungodly practices in oppressing the church of God. For the word of God is not a vanishing voice, but in deed and sequel is confirmed, as it is written Psal. 32 He spoke the word, and they were made, he commanded, and they were created. Although therefore some sitting in the threnes of human happiness, do most proudly contemn these thunderclapes of the voice of God: yet a little after they shall often have in their mouth thy verse. Discite justitiam moniti & non temnere Divos. Learn ye justice being admonished, and not to despise Virgil. the Gods. Verse 6. But I have anointed my king over Zion my holy hill. THe narration followeth the exordium, wherein first of all the persons are to be considered. The eternal Father crieth of his Son, I have anointed or appointed my Son to be king over Zion. That is of the church gathered of the Jews and Gentiles. For although the Jews have this prerogative, that, Christ of the seed of Abraham, and of David, was borne according to the flesh, and in judea both taught and wrought miracles; Yet notwithstanding by this blessed seed of Abraham and of David not only the Jews but also the Gentiles are blessed, seeing the same is Lord of all, and rich towards all that call upon him. Rom. 10 But seeing the Son is appointed of the Father to be king and head of the church, and the will of God is eternal and immovable, according to that in the 46. of Esay. My counsel shall stand. and my will shallbe done. etc. can we doubt, but this king with his kingdom together with all the power thereof shall endure for all eternity? Let us strengthen our selves with this most sweet consolation, and let us believe that the church of God shall endure not only amongst the decays of kingdoms, but also (if the world should come to an end.) And in this confidence, let us defend and propagate the scriptures and doctrine delivered us from God. Which wheresoever it is rightly preached let us know that there is the church of God in deed: and let us express true invocation and other godly duties. And although man's help shallbe wanting, yet notwithstanding, let us crave and look for help and defence from God the eternal Father of our lord Jesus Christ, which hath constituted the kingdom of his son, which alloweth and defendeth it, and which hath made known himself unto mankind by publishing so many promises, concerning the preservation of his Church. But here let us remember the godly & profitable admonition which is given us by D. Martin Luther, in this exposition upon these last words of david's. If any man understand this, that he do see in the writings of the Prophets, whereas any one person of the Godhead speaketh of the other, or unto the other, that is to say, So as not one person only, but more are signified: To him now shall it be easy to discern, which in those places is the person of the Eternal Father, and which is the person of the coeternal Son. Now, whereas of these two persons mention is distinctly made, there also is the third person signified of the holy Ghost, speaking namely by the scriptures, as it is said in the Creed. This judgement of the difference of the three persons in Godhead, being thus concluded, let us way as in equal balance, the weight of the words in this verse. The kingdom of Christ is the government of Christ, collecting unto him his Church by the ministery of the Gospel in all ages of the world, and delivering the same from sin and eternal death, & sanctifying the same in giving his h●ly spirit, that it may be his everlasting inheritance, and defending and governing the same marvelously in this life, that it would truly call upon him, and acknowledge prayers heard through him, and to worship God, raising from death to life, and eternal glory. Let us therefore not only discern the person of this king from Cyrus, Alexander, Augustus and such like: but also the kingdom of Christ from all Common wealths and governments. For although it be certain that mighty Princes (by whose wisdom and virtue kingdoms are ordered) be stirred up and helped by God, as Herodotus rightly speaketh of the Persian king, That the kingdom of Persia increased under the government of God, and the kings themselves readily following him. Yet Cyrus, Alexander▪ Augustus and such like, were miserable men, subject unto sin and ●eath, neither did the Godhead mingle it self with their natures. But we which are instructed in the Church by testimonies of God's word, do believe in Christ, not only that he is man's Nature, but that he is the divine nature of the Son of God, whom S. john john. 1. calleth The word, and who is the express Image of the eternal Father. Now consider how great a benefit it is, and how evident ● testimony of his great loan towards us, that the Eternal God hath sent unto us the Coeternal Son his Image, taking upon him the nature of man, wherein wholly shineth God the Son, in a league immutable. But alack, too frozen hearted are we in considering so great matters. Therefore we must pray unto God that he would stir up in us (through his holy Spirit) motions by all means agreeable unto so great a gift: Namely, Faith, Thanksgiving, Confession and such like. Thus far I have spoken a few things, touching the difference betwixt Christ and other kings: Now let us distinguish the kingdoms of Christ from other kingdoms by evident bounds, as it is in the Law of governing territortes. For they differ in form of government, in benefits and stability. For other kingdoms are fortified with riches and armies, and d'ye punish offenders with the sword or with corporal force: but Christ's kingdom is governed by the voice of the gospel, by that which God is effectual, and doth regenerate many unto life everlasting. Moreover, in other kingdoms the chief things are peace of body, and external discipline. But the treasures or riches of this kingdom, are remission of sins, the h●ly ghost, and life everlasting. Finally, other kingdoms have their fatal periods, as Plato in the 8. book of his common wealth disputeth That, Common weals are changed for Celestial causes, which make certain interchanges of States in Cities and governments: And the Scriptures oftentimes crieth out, that the fall of Empires is caused by the 〈…〉 of men, & that there are punishments for heinous offences, as it is written in sirach, cap. 10. The kingdom is translated from nation to nation, for the iniquities and deceits of men. But no limit or space of time can contain the kingdom of Christ, for as much as it is spiritual and heavenly, as the Angel saith profoundly in the 1. Chap. of S. Luke, He shall reign in the house of jacob for ever, and of his kingdom there shall be none end. But although some dispute why the hill Zion is called holy: yet the answer is simple & plain, that the church is sanctified of Christ the king, who is given of God to be our Wisdom, Righteousness, Holiness, and Redemption: 1, Cor. 1. And Christ sanctifieth his Church with his word, his blood, and with the holy Ghost, as it is written john 17. Father sanctify them in thy truth, thy word● is the truth. And again. Heb. 13. jesus suffered without the gate to sanctify the people by his blood. Ephes. 5. Christ loved his church, and gave himself for it, that he might sanctify it, washing it with the fountain of water in his word. joel. 2. I will power out my Spirit upon all flesh. etc. Verse. 7. I will preach of thy commandment, the Lord said unto me, thou art my son, this day have I begotten thee. THe Son of God affirmeth in this verse, that he will preach and set forth the doctrine beside the law namely this sentence. The Lord said unto me, thou art my Son this day have. I begotten thee, ask of me and I will give the Nations for thine inheritance. Therefore shall he observe the ministery of teaching the scriptures and studies therein, and doth approve these studies in those which learn the Gospel. For this verse comprehendeth the whole effect of the Gospel, as: D. Mart. Luther, interpreting upon the 3. cap. of johel saith, For what other thing doth the Gospel teach, then that Jesus was borne of the virgin Mary, is the Son of the eternal Father, and came in this flesh, that he might first teach us concerning the merciful will of his father. Secondly, that he might make satisfaction for our sins, upon the cross, and give his holy spirit and everlasting salvation. With this doctrine are our minds (through the holy Ghost) inflamed, that first they might truly love God: for we see him to burn in so great love towards us, that for our salvation, he spared not his own only Son. Moreover, that our minds might embrace the son as a sufficient sacrifice for our sins, wherewith only the Father would be pacified. By this faith we obtain remission of all our sins, and willingly obey our Redeemer, calling us unto Baptism, unto his word, unto his supper, and exhorting us unto love. And we are assisted by the holy spirit, that our hearts being changed, do begin to hate sin, and not to nowrish sin any more, or be therewith delighted as before time, and with all industry might bestow their whole life in the true obedience of God. So are we by faith in Christ justified before God, and we receive the holy Ghost which beginneth obedience in us towards God. But although this be never perfect in the flesh, by reason of the remnant of sin, in us, yet notwithstanding whatsoever blemish is therein, the same by faith in Christ is utterly wiped away. Thus far D. Luther. And this verse containeth also evident testimony touching the person of the Messiah, and teacheth that this king and priest of the church is the Son of the eternal Father, begotten of him, and the Creator of all things with the eternal Father, and the holy Ghost, wi●ly saith the eternal Father, Thou art my Son, This day have I begotten thee. In these words is signified a natural birth and not the adoption, for the son which is adopted, not begotten of the Father is grafted into the milie, but he which is begotten of his Father is his natural Son, and these are declared before 〈…〉 the argument. But some man perhaps would 〈…〉 in this place, whether the deume nature be alone in 〈…〉, or no? I answer, there are many causes why the Mediator is god and man, whereof I will now recite some. The Mediator is God, to th'end he may deliver our prayers and worshippings unto the Father and enter into the secret counsel or the godhead. For God as touching his majesty, 1. Tim. 6. dwelleth in a light unaprochable, and is a consuming fire. The same Mediator is man, to the end he might talk with us familiarly, and show us the Father, because we are not able to abide him speaking in his majesty. Furthermore this Mediator is man, by reason of the conflict and passion which he suffered, and he is God by reason of the victory and triumph in his resurrection and ascension. For the alone nature divine can not suffer nor die. Also the alone nature humane is not the over comer of the world, that is, of sin, death and the devil. Finally the Mediator is man, to the end he may do the office of a priest, which pertaineth unto the doctrine and sacrifice. The same mediator is God, to the end he may do the offices of priesthood touching intercession, and of a king, touching victory triumphs, gifts, and government of the church. And although these cases cannot thoroughly be seen, and are more nearer beholden in that same life eternal: yet notwithstanding it is needful that in this life we think upon the beginnings of this wisdom, (that the admiration and desire after the fellowship with God) might be inflamed in us, and that as thankful unto him we should praise him in these great benefits that the only begotten Son of the eternal Father took upon him nature of man, to overcome death, and restore to us life, and gather together his eternal Church and be an intercessor for us. Verse. 8. Ask of me and I will give the Nations for thine inheritance, and the costs of the carth for thy possessions. SO great plenty and abundance of doctrine is there in this psalm, that it cannot be comprehended in many volumes of commentaries. Therefore I shallbe contented to entreat upon the special places. And there are in this verse three chief and notable places. The first a Testimony of the divine nature of the Messiah. The second a doctrine of the calling of the Gentiles. And the third a difference of the kingdom of Christ, and other kingdoms touching these places, I will be brief, lest that my comment grow too great. Therefore like as the Epistle of S. Paul. Hebr. 1. Heb. 1. et 1● doth excellently urge the efficacy of those words in the next verse, to confirm the diumitie of Christ. To which of the Angels said God at any time, Thou art my son, this day have I begotten thee? So we both may and aught to apply this verse to confirm ourselves, and confute the Arrians, To which of the Angels said God at any time? Ask of me, and I will give thee nations for thine inheritance, and the costs of the earth for thy possession. For in deed the Angels are not Lords over mankind, but are created for the service of God and his Church. But this Lord is heir of all things, because by him, and for him, all things were created. Let us therefore remember this testimony, and let us adjoin the same unto the other sentences, which confirm the divinity of Christ, and confute blasphemers. Moreover so oft as we speak of the calling of the Gentiles, let these three things be chief considered: First, how great the force of the mercy of God is, gathering his Church of the miserable mass or heap of Heathenish men, which are Idolaters, defiled with wicked slaughters, lusts, theft, liings, perjuries, and finally, with such filthiness, as my tongue both trembleth and escheweth to speak of. And it is profitable in these histories to consider the greatness of the mercy of God. We use to marvel less, that God revealed this Gospel unto the Jewish people, amongst whom had remained some doctrine touching God, and with whom there was some honest discipline. But let us compare Rome in Nero's time, unto Nazareth. First, the true God was altogether unknown at Rome, most men every where were Atheists or godless men: the residue wickedly worshipped idols. Secondly, the whole City was full of most filthy lusts, which were thought to be pleasures, permitted, not worthy of punishment. Thirdly, money, bribing, and usuries, were had in price of praise. Lastly, no reverence towards God, no shamefastness, neither regard of any truth and justice. And yet God commands his Church to be gathered unto him even in such a City, and such than were the manners almost throughout all the world. In this example is the greatness of God's mercy seen, that unto such persons where as discipline was so utterly extinguished, even the word of God doth ●ounde, calling them unto repentance, and offering them salvation. And at first it was thought a matter unworthy amongst the Jews, that the Gospel should be preached and dispersed amongst those cursed people, which lived in great filthiness, without all discipline or good order. Here upon happened those conflicts of Paul, when he affirmed that the Gospel pertained to the Gentiles, and that free remission of sins, for Christe● sake, was offered unto all them which did repent. A great and wholesome consolation is it unto the godly, to think upon this greatness of God's mercy, which is specially seen when we consider how God disperseth his Gospel amongst th●se monsters of men, as then were the heathen, and as now are many. Let us know that this mercy of God is taught unto us, so often as mention is made of gathering a Church, from among the Gentiles. Secondly, the calling of the Gentiles is an excellent Testimony touching the whole effect of the Gospel, which consisteth in the universal preaching of repentance, and in an universal promise of grace. For, as God calleth all men unto repentance, so unto all which repent, and believe in his son, doth he assuredly give remission of sins, and requireth of us that we believe this voice of the gospel, and call upon him, in this faith. Thirdly, the calling of the Gentiles teacheth us the abrogation of the law, and confuteth the opinion of the Pharisees, which imagineth that men are just, through the law, and the ceremonies of Moses: But there is no discourse equal unto the greatness of things which the doctrine touching calling of the Gentiles comprehendeth. Therefore I am now more brief, and do proceed unto the third place. I have declared before, that the kingdom of Christ differeth from other kingdoms, in form of government, in benefits, and in stability. Now (if it please you) let us add the fourth difference, which is taken as of the ends. For in deed other kingdoms have their limits and bounds, as the kingdom of Rome in the time of Augustus stretched unto Euphrates. For the Romans never had any success in their wars with the Persians and Parthians, and other people of the East parts, as the Histories of Crassius and julianus, and others do witness. And yet although the Romish Monarchy contained many Provinces, yet was she not the Lady of all Nations. But this our king hath most ample bounds, because he ruleth from sea to sea, and from the flood unto the end of the world, as it is written in the Psalm 72. But to what end is all this recital of the bounds of the kingdom of Christ? Forsooth to this purpose, that we may understand, that the Church is not as a common wealth tied unto certain kingdoms, and comprised within certain limits. But all persons whatsoever they be, which call upon God in faith and in true acknowledgement of Christ, and do flee from idolatry, are the members of God's Church. Then are not the old, neither yet the later Donatists to be heard, which comprise the Church within narrow limits or bonds. For as Donatus and they which proceeded from him, have prescribed the church within the only bounds of Aphrica, So the Pontifical Doctors cry out, that the Church is bound unto an ordinary succession of Bishops, and that there is no true members of the Church out of their Pontifical government. But let us so surely persuade ourselves, that the Church is a congregation of the godly ones, dispersed throughout the whole world, which are tied to the word delivered by the Apostles, and that there are the members of the Church, wheresoever any do embrace the pure doctrine of the gospel. So at this day under the Turks government, and under the government of other kings and bishops, enemies to the pure doctrine of the gospel, there are some godly persons dispersed every where. But peradventure some man would say, that all nations are not the heritage of Christ. Neither that Christ doth hold all men under the yoke of his government. There is nothing that we can so easily absolve. For Christ is either Lord and Ruler of the gentiles in this respect, that he might restore unto them righteousness and life, either else is he the fearful judge of the wicked and disobedient. Therefore, they which will not embrace Christ as a Saviour, aught to fear Christ as the judge over quick and dead. But it is now time that we come unto the Exposition of those verses which remain. Verse 9 He shall bruise them with an iron rod, and he shall break them in pieces like a Potter's vessel. ALthough this verse may by a subtle reason▪ be applied unto the ministry of the gospel, whereof Christ speaketh. john 16. Cap. The holy Ghost shall rebuke the world of sin because they believe not in me: and of righteousness, because I go unto my Father, etc. Yet notwithstanding, the meaning of this verse is plain, that all the enemies and contemners of the gospel are like unto an earthen vessel, which hitting upon an iron hammer is broken and dashed in pieces. For as the holy ghost compared in the first Psalm the wicked unto most light chaff so in this place he compareth the same with a most frail and brittle vessel of all others. And as the wind by his blasts scattereth the chaff, so is iron the confusion and destruction of any Vessel, of glass, or of earth. This Similitude, as also many others, Esaias in his 30, Chapter borroweth of David, when he saith: Because s●deulie, when he looketh not for it, shall his confusion come upon him, and he shall be shaken in pieces, as the Potter's vessel is broken with a mighty strike, and there shall not one shearde be found of his fragments, wherein so much as a little fire may be carried out of the Furnace, or a little water out of the Spring. This Similitude not only painteth out the frailty and brittle power of the enemies of the gospel, and also the strength and stability of the kingdom of Christ: but also it afterwards she wesh how reprobate unto every good work the enemies of the gospel are, as it is written 1. Tit. So the jews being broken, & bruised with this Iron mallet, have none use neither publicly nor privately, and are vessels of God's wrath. But would to God that our adversaries would look well into this example, which stiffly strengthen Idols, & that they would learn Jstice being admonished, and not to despise the gods, as it is said by Virgil. Verse 13. Now O ye kings, understand these things, be wise ye that judge the earth. Hitherto hath the Prophet full of the holy Ghost, describe the king Christ and his kingdom: now he maketh a Sermon commendatory, wherein he exhorteth all kings and governors to acknowledge and reverence the person and office of this king Christ, and not as bewitched with the love of their own wisdom and power, they do not despise this king anointed and appointed of the Eternal Father. For this king is the king of kings, and Lord of Lords: and not that only, but also is a Teacher, and Master, whose hearers & disciples we ought to be, and not as controllers or Judges. But how few kings and Princes have heard this Teacher S. Paul, with a sorrowful complaint, 1. Rom. 1. showeth in these words. Take heed unto your vocation Brethren, because not many wise men, after the flesh, not many mighty personages, not many noble men, but the foolish things of this world, haih God chosen, etc. Verse 11. Serve the Lord in fear, and rejoice in him with trembling. THe chiefest effects or stings which the preachings of the gospel leaveth in the hearts of the hearers, are fear and faith. For as fear is opposed against the security which contemneth God's judgement: so faith is the overcomer of doubting and desperation. Wherefore if a man will comprehend the effect of a christian life, let him so define the same, that fear of God may be joined with faith, which amids fears reviveth and comforteth our mind, draweth near unto God, and asketh, and receiveth forgiveness of sins. This description is evident, and may be understood in our daily exercises. Contrition without faith, is an horrible fear and sorrow of the mind, flying away from God, as in Saul and judas. Wherefore it is not a good work. But contrition with faith, is a fear and sorrow of the mind, not flying away from God, but acknowledging the just wrath of God, and truly grieved that it hath neglected or contemned God, and yet approacheth unto God, and craveth pardon. Such a sorrow is a good work, and a sacrifice, as the Psalm saith. The Lord is well pleased in those that fear him, and in those which trust in his mercy. When this faith first shineth out, new obedience (is begun in the governing of our private life and vocation) and in sorrows, which pleaseth God for Christ's sake, and is a worship of God: that is, a work wherein God deemeth himself to be honoured of us. Verse 12. Kiss the Son, lest he be angry, and you pearish in the way. Because suddenly shall his anger wax hot, but, blessed are all they that put their trust in him. THis last verse useth a most sweet word, wherein he commandeth his Son to be heard. Kiss (saith he) the Son, that is, he shall come unto you and shall lovingly and sweetly embrace you, giving you a kiss, and an embracing, Reconciliation, and life Eternal. He loveth unfeignedly, which giveth a sweet kiss from his heart. Therefore the Son of God loveth us, proferinge us a sweet kiss from his heart. The Eternal Father loveth us, whiles he will have us sweetly to kiss the lips of his Son. But in this place we must consider a contrariety. The ungodly are not delighted with the kiss of Christ, but spit upon him, and with all manner of cruelty defile the face of Christ. Unto these doth this Psalm threaten punishment. But as touching the others which are delighted with his kiss, he saith, Blessed are all they which put their trust in him. These words do teach what kiss is here required: Forsooth, faith, or confidence calling upon God for Christ's sake. This faith, (when we shall with invocation or prayer, exercise) then shall this psalm be more manifest approved in us, and we shall find that this promise is not in vain, but that it is thus truly kept. Blessed are all they which trust in the Lord. The Prayer of the Apostles repeated out of this Psalm, and needful to be exercised in these our days. O Lord thou God, which hast made heaven and earth, the sea, and all that is in them, which Act. cap. 4. through thy holy Spirit, hast said by the mouth of our father David thy servant, Why did the Gentiles rage, and the people imagine vain things. Kings of the earth stood up, and the Princes came together against the Lord, and against his Son Christ. For in deed they gathered themselves together in this city against thy holy child jesus, whom thou hast anointed: Herode and Pontius Pilate, with the Gentiles and people of Israel, to do that which thy hand and Counsel have decreed to be done. And now O Lord, behold their threatenings, and strengthen thy servants with all confidence in thee, to preach thy word. Grant this, O Lord, we beseech thee, to the honour & glory of thy holy name, Amen. The third Psalm. Domine quid multiplicati sunt. etc. THE ARGUMENT. THe rule (which Hilary setteth down in his books of the Trinity) doth well like me, That we must from the causes of speaking, borrow the understanding of things spoken. But the Title sufficiently declareth what occasion constrained David, to write this Psalm. For although it grieved David, to be thrown out of his kingdom, and to have sedition stirred up by his Son, whom he greatly loved, and himself bereaved of that glory of wisdom & justice which he had: yet notwithstanding, these were not his chief griefs. An other far more great vexed him: in that he saw his own sin was the cause o● so great mischiefs and transgressions, wherein many which were holy perished. Herein he judgeth himself to be the plague of the Church and of God's people, and did feel such a huge burden of his sins, that he acknowledged himself, not able to bear the same. Therefore he feared, lest that God had utterly cast him away, as Saul, and other Tyrants, which were the vessels of God's wrath. With this fear and sorrow had he no doubt been utterly quailed, but that he did inculcate into himself the words of forgiveness which he had heard of the Prophet 2. Reg. 12. Nathan. viz. The Lord hath taken away thy sins. In this voice of God settling his heart at rest, he revived, and began to call upon God. Therefore although he wrestled with the tentation of casting away: yet by faith he strengthened himself, and overcame both all doubtfulness, and despair. Which things sith they so be. Let every one of us which repent us of our sins, return unto God with confidence of reconciliation for Christ's sake. Neither let us despair by the greatness of our fall, but let us hold that the mighty power of the Son of God is to be preferred before the sins of all men: neither to our other offences, let us also add blasphemy, which accuseth God of lying, and denieth forgiveness of sins, let these suffice, to be briefly spoken of the Argument of this third psalm, which setteth down necessary consolation, that God will not have us despair although we have horribly fallen and offended. Because when, David was an adulterer and a murderer, and repented him & fled unto God, he not only received him into favour and grace, but also restored him afterwards unto his kingdom, as in the rightful recovery of that, which before he had lost. Verse 1. LOrd, how are they increased which trouble me, many rise up against me. HE beginneth this Psalm, from a sorrowful complaint, wherein he bewaileth the great force of his troubles, and, the concourse of his calamities, For who is able to express in words with how great floods and storms of sorrows, David was tossed by reason of his adultery. First was his daughter deflowered, after that followed the slaughter of his son. afterward sedition being moved by his son, their wives was defiled, the Citzens were slain, and the father put to flight and it was a less thing for David to be thus spoiled of his kingdom, then to be bereaved of the great glory of the power, and favour of God. Amongst so great miseries and sorrows, he truly felt, Inward fears, outward fyghtinge. 2. Cor. 7. It is some help when sin meeteth not with mischiefs. That is truly said: for sorrow increaseth, when we acknowledge that we procure ourselves calamity through our own transgression, and when for grievous sins, we feel the wrath of God. Verse. 2. Many say unto my Soul, there is no salvation for him in God. THis voice signifieth no light grief. But of one wrestling with temptation of casting away. I lament not for my banishment and loss of my kingdom, but for an other far more lamentable mischief, because I feel the wrath of God, and acknowledge that I have given the cause thereof by so many my sins and offences which have followed my fall. For my sake (saith he) God being angry with me, hath suffered sedition to be stirred up, even of my own Son. After the sedition followed the defile of my wives, and much slaughter through out my whole kingdom, and many other mischiefs which accompany civil discords, and innumerable souls oppressed with eternal wrath of God by means of the sedition. Many of the saints because of offences died for sorrow, and also many of the saints through contagion of sedition have shaken of the holy Ghost and are oppressed with the eternal wrath of God. Neither is it doubtful but some of my wives are even dead for very sorrow. Thus I beholding so huge a multitude of evils, (saith David) do think myself to be the plague of God's Church, & a vessel of his wrath, and peradventure am for ever cast from God's favour. Verse. 3. But thou O Lord art my defender, my glory, and the lifter up of my head. EVen as in the nature of things, there are changes as of the day and of the night, of summer, and winter. So in the breasts of the Godly ones there is great interchaunge of temptations and consolations. Wherefore as the next verse described a most sorrowful temptation: So this verse painteth out faith, wherein he assureth himself, he was not forsaken of God. But truly received, heard, and shall feel help, mitigation and deliverance from God. And although not only mine enemies cry out, that I am forsaken and cast away of God, but also my conscience accuseth me by the Law: Yet notwithstanding I do not swerver away from thee, but I flee unto thee, craving and expecting deliverance or surely mitigation. For I know, that prayer made in faith of the Son of God, is not in vain, as Epicures do think: for as much as thou hast both given us commandments of prayer, and a promise of hearing. Verse. 4. I cried unto the Lord with my voice, and he heard me out of his holy hill. Verse. 5. I slept, and slombered, and awaked again because the Lord did comfort me. A Consolation taken from the very deed. Thou hast often times preserved me callings upon thee. Therefore I nothing doubt but henceforth thou wilt save me, calling upon thee. And with this verse agreeth that saying of S. Paul. 2. Cor. 1. We have received in us the answer of death, to the end we should not put confidence in ourselves, but in God which raiseth up the dead, which hath taken us out of so great dangers, whereupon also we do conceive hope that it shall come to pass, that he will hereafter deliver us also. Therefore being confirmed with these examples of deliverances, let us be more fervent in praying, and let us creue that our determinations and the events thereof may be governed by God. For as Rom. 10. saith S. Paul. He is the same Lord over all, and rich towards all, that call upon him. For as without respect of any person, he is angry with sin in all men, so he receiveth all men equally which flee unto his Son the Mediator. Verse. 6. I shall not fear many thousands of people which encompass me round about. IN the whole Book of Psalms, this order is to be observed. He being tempted, Prayeth: Praying he is delivered: and being delivered he giveth thanks. So in this place David being delivered from fears (which are the feelings of God's wrath) doth now with a cheerful voice give thanks unto God for his consolation and victory, & witnesseth that faith is not an idle knowledge, but a confidence settled in God, and from an high despising the furtes of the world and of the devil, according to that saying. 1. john. 5. This is the victory that overcometh the world, even our faith. Verse. 7. Arise O Lord, save me my God: because thou hast smitten all mine enemies upon the jaw bone, thou hast broken the teeth of the ungodly. HE mixeth a prayer with thanks giving, as S. Paul knitteth these together in the 1. Thessal. 5. without ceasing pray, in all things give thanks. Neither in deed is it obscure, why God requireth thanks giving. For first he will have us assure ourselves that good things are not given us by chance, but that God doth truly care for us, and that he heareth our prayers, and that we are helped of God. Moreover he will have this our confession, to be a witness before other men, of his providence, and he will that others should be confirmed, that they may truly believe that God hath care over man's affairs, and that the prayers of the Church are heard of him. Verse. 8 With the Lord there is salvation and, thy blessing is upon all thy people. IN conclusion he praiseth God that this name is not a vain thing, that he doth not neglect men, but truly heareth such as unfeignedly pray unto him in the church, and keepeth his promises. He describeth also his church from other nations which blaspheme Christ, affirming his blessing, (that is to say) promise of the forgiveness of sins, and of life everlasting is no where to be found but in his church. With this consolation or comfort, let us confirm ourselves against the thunder bolts of the Pope's unjust excommunication, and let us believe, that God blesseth, when our enemies unjustly curse us. ❧ The fourth Psalm. Cum invocarem exaudivit me Dominus. THE ARGUMENT. SEeing there be many things which can disturb the godly mind from his quiet state: Then even specially doth that tentation trouble us, when we consider our own miseries, & the prosperity of the ungodly. For the thing itself, & the event thereof showeth, that the Church, and all the godly ones are burdened with greater multitude of calamities, than the other filthy skome of mankind. And contrariwise, we may see the ungodly puffed up with fortune's favour, and despising a far of, the miserable and sorrowful societies, observers of the heavenly doctrine. These sorrowful spectacles do often move the godly ones, to think that in vain they bestow so great study and diligence in expounding and defending the doctrine delivered from God, & that they are much wiser, which follow pleasures & whatsoever pertaineth thereunto, with all care and travail. For they which singularly love the studies of heavenly doctrine, not only neglect worldly matters, but also are proudly derided and trodden under foot by the wicked, and are cast out to all torments of Tyrants and Heretics. But unto this no light stumbling block is opposed a strong conclusion, drawn from a comparison between benefits spiritual & corporal. And though riches and honours are the gifts of God, yet they only serve but to the use of this mortal and fickle life, neither are they that principal good thing, to the which man's nature is specially ordained: For what is more uncertain than wealth. Cum Irus sit subito, qui modo Craessus erat? When he is soon made a poor. Irus, which was erewhile a rich Creslus. What is more vain than honour, when it is either feigned, or not of continuance. When the ungodly therefore have lost their slender and transitory good things, they lie in their miseries without God, without consolation, without calling upon God, neither see they in their mind any remedy for these evils. Pompey fleeing from out of the host at Pharsalia, was not only forsaken of his friends, but also was slain by the commandment of the Egyptian king. In this so great calamity, no riches, no pleasures could afswage Pompey's sorrow, but this mighty parsonage being destitute of all comfort, perished even like a silly poor sparrow. So Cato and Brutus being utterly broken with greatness of calamities, and with the sudden change of their former good fortune, killed themselves. But the godly ones acknowledge Gods will in calamities, and submit themselves to God, after a certain sort, when he punisheth them, but yet they crave of him mitigation of punishments, and they find that their prayers are heard, and they truly feel in their hearts a joy overcoming sorrows. These good things are proper unto the Church only, and do far excel all victories and triumphs of Pompey or Julius Cesar. Let us therefore learn to apply this Psalm unto our ufe, and the good things which the gospel bringeth unto us, (seeing they are permanent and eternal,) to prefer them before the shadows of pleasures and other commodities, wherewith those abound, which are untruely thought to be blessed. But how hard a matter it is to withdraw the mind from these shadows, unto the true good things, and in them to settle our hearts, (whether we have or lack corporal commodities) it may be known by experience. Verse 1. WHen I called, the Lord of my righteousness heard me. GReat is this benefit which the church enjoyeth, and (as the Grecians say) The best possession, in that it retaineth a certain order how to call upon God, and hath his promise to be heard. For other Nations know not after what sort God is to be called upon, and they stand in doubt whether they be heard, because they have not the promises of God understood nor known, neither know they the Mediator, who delivereth our prayers unto God. Let us therefore give God thanks, so much as our souls can conceive, for that he hath made himself known in his Church by publishing his promise touching the Mediator, that we may assuredly hold, why and wherefore (man's nature offending) may be received into God's favour, and be heard of him. And many were wont to ask of us, why David spoke thus. God, my righteousness. We must borrow the declaration of this particle, from that place wherein the doctrine touching Justification is sincerely expounded, God is our righteousness, not as Osiander declaimeth (dwelling in us effectually according to his divinity, and working or moving us to do justly.) But justifying us, that is, forgiving us our sins, and imputing unto us righteousness: (and if we shall speak more amply) receiving us, and reconcyling to himself for his sons sake our Mediator, crucified for us, and raised from death to life. For, although we deny not that God dwelleth in us, and that he is also effectual in our hearts: Yet notwithstanding, not in such manner is he our righteousness, and so called (whereby he dwelleth in us as it were in temples:) but so far forth as he absolveth us from our sins for his sons sake. As in another place it is more amply said, and as he pronounceth us just, and coadopteth us into the society of his everlasting blessedness. But omitting to refute Osiander (which to do is not our purpose now) let us show why the Psalm maketh mention of the Righteousness of God. Neither is there any thing in deed that we can so easily manifest▪ For, as Danyel in his 9 cap. prayeth, We come unto thee, not in confidence of our own righteousness, but of thy great mercy, hear us for the lords sake. So David teacheth us by his example, how we may come unto God, and crave benefits of him, sithence it is evident that we are defiled, unworthy, and divers ways guilty: and surely the bitter remembrance of this unworthiness in us, is a great impediment unto our prayer. I cry unto thee (saith he) and believe that I am heard, not for my righteousness, which is either none at all, or surely unpure: but for thy righteousness sake promised in the gospel. For I believe that when I flee unto the Mediator, I am just: that is, I obtain remission of sins, also reconciliation and acceptation to the life eternal. Here is to be repeated the whole doctrine of Justification, which is delivered else where more at large. Verse 2 Thou hast set me at liberty, when I was in trouble. Another good benefit of God given to his church, is Firm Consolation, which not only healeth up the scars, but also the wounds. For what are the comforts of Philosophers? but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or delectations in time of adversity as Virgil saith of Aeneas: Dictis moerentia pectora mulcer. He comforteth sorrowful hearts with words. For neither doth philosophy show the benefit wherein our minds before tossed with storms of calamities, might as it were in a quiet haven be settled at rest. But the Gospel showeth us the will of God, not casting away his church because of calamities, but exercising her in this wrestling, lest that the light of faith & of invocation should be extinguished in idleness. For it promiseth the help of God delivering us, or surely mitigation of calamity, to the end we may be able thoroughly to abide the same. But here we can not at full speak concerning difference of the places of philosophical and christian consolations which is else where oftentimes expounded of us. Also let the younger sort consider the most sweet figures, which David used in describing both his sorrows, and consolations. Zar. signifieth with the Hebrews. A siege laid to any place. To which is compared the persecution of the Church. For there can no City be so sharply assaulted, as the Church is assaulted of devils & their instruments. For, tyrants with open violence endeavour to extinguish the Church: and heretyks with ungodly dissimulation and craft undermine the foundation of doctrine: yea what offences and confusions is there in the Church itself. Finally most true is the saying of S. Paul touching the universal Church, and of 2 Cor. 7. all the godly ones. Inward fears outward feightinge. Rachab signifieth an enlarging, to the which rightly and worthily is compared consolation and deliverance. For as when a siege is broken up, they which lately were in great distress, and were shut up as in a prison, do afterwards walk abroad at liberty and rush out that way which is next unto them: So the Church perceiveth and feeleth the sorrows of her heart to be well ealed and assuaged, so often as she is either comforted with inward consolation, either else feeleth deliverance ready priest before her eyes. Verse. 3 Have mercy upon me, and hear my prayer. Like as in other affairs the mind which is fervent in affairs, oftentimes rehears●th one sentence by garnishing of the same, so David, in changing the words, doth repeat the same thing in the end of his verse which he had said in the beginning. A little before he cra●ed to be heard for the righteousness of God, touching the which righteousness the Gospel doth at large entreat. Here he prayeth to be heard, by the mercy of God. But although the law discerneth God's righteousness from his mercy, yet by the phrase of the Gospel, righteousness and mercy are both one thing in God. For God justifieth us by mercy promised for his sons sake and for the righteousness or obedience of his Son through his great mercy receiveth us. Wherefore, there is no difference between these two forms of speaking, viz. Hear me oh God of my righteousness: And Hake mercy upon me, and hear me. Verse. 4. Oh, ye Sons of men, how long will ye despise my glory? THis first part of the third verse grieveously rebuketh the ungodlyones s●●●●ing and subverting the studies of heavenly doctrine, For we may see many so light dispositiō and so boldly bragging, that they doutt not to compare the sayings of the prophets and of the apostles with Democritus his disputa●yons. Who (as Cicero saith) taught with great Authority, greatest vanities or trifles. And Bembus who was after wards made Cardinal, when he came unto Sadoletus, and had perceived that he bestowed some travel in expounding Paul's epistie unto the Romans. Leave of (saith he) these toys, such foolish trifles are unfitting for such a grave person as you are. Italy is full of such like Judgements, where, when some do enter into their Churches, they say they come unto a common error. Others although they judge not of the Gospel, as of a vain tale, yet they abhor the native meaning or effect thereof, as it were a firebrand of seditions and the confusion of policies. Some being bewitched with lewd opinions, do curse the wisdom of the Gospel, as the corruption of good manners, and the lousnes of discipline. These ungodly and profane judgements doth David with a grave speech reprehend, calling the Gospel his glory, like as S. Paul saith: I am not ashamed of the Gospel which is the power of God unto salvation, to every one that believeth. And in john. 15. In this is my father glorified, if you be mademy Disciples, and that you bear much fruit The wisdom of the Law is a certain magnificent and glorious thing whereby common wealths are governed, and this humane society is kept in good order. But a more necessary and wholesome matter is the true acknowledgement of the Mediator, which is understood by the Gospel, and which is the right way leading unto life everlasting. Let us therefore learn to magnify this glory, and to prefer the same before all human matters. Yea although we be proudly derided of Epicures, politic men and of hypocrites. Verse. 5. You love vanities and seek after leasing. THis particle of the second verse may rightly be applied unto the doctrine and life of the ungodly ones. For what are the opinions of other nations touching God, but slanders, trifling toys, and fables. That I may use Paul's words. And neither are they only so, but many are the open errors in such as worship Idols, as the examples of ethnics, Turks, and Papists do show, which sith they be known unto all men, I think them not needful for me to remember them. And I tremble in each part of my body so oft as I think upon the multitude of the gods which the ethnics have, with such madness imagined, of their manner in sacrefysing of men, of the wicked and damnable confusion of their lusts. But I beseech God to repress the rayginge devil and not to suffer such furies to be seen in the Church. And if a man turn him with mind and consideration to behold the life of the ungodly ones, he shall find all things full of vanities and foolishness. The ungodly seek after pleasures and such like things thereto pertaining.. But how much vanity there is in these things, what wise man understandeth not? For, man's body is weak, his beauty frail, his health uncertain, his life short, his honour vain, pleasure corrupt, wisdom small, virtue feeble, and his affections boisterous. Finally all these faide away quickly like flowers, and their change is more easy, then of the swiftest flee that flieth: wherefore it is evident that not only the doctrine of other nations, but also the life of the ungodly is most full of vanity and foolishness. Verse. 6. Know ye that the Lord doth deal wonderfully with his holy one. IN the third verse, he beginneth a consolation which is to be opposed against sorrows, which the godly endure. But hear, as I consider this verse, I remember the elegant and learned Paraphrasis, wherewith Eobanus Hessus, openeth this same verse. Mirificas Domini tandem cognoscite leges In quibus exercet quos amat ipse suos. Depremit ut relevet, premit ut solatia prestet Enecat ut possint vivere & esse super. The Lord his marvelous Laws at length know ye, Wherein those whom he loveth, he doth train: He bringeth low, unto the end that he, May them comfort, and eke relieve again. He giveth grief, and solace sendeth oft He kills that they may live, and dwell aloft. But peradueneure same man will say, It goeth well with the Just. john Baptist, S. Paul, and such like are Just and holy, therefore it must needs be well with them. This Psalm meeteth with this objection, and answereth orderly unto the propositions. Although (saith it) the Mayor be true, That it ought to be well with the Just, and after this life all good things shall be given and bestowed upon them: yet not withstanding, God in his secret and wonderful counsel, deferreth rewards and punishments in this life, and more straightly exerciseth the chief members of his church, than others. The causes of this his connsel are manifold, whereof some are recited in the doctrine of the Church. For the calamities of the godly are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is, punishments for certain offences, as the banishment of David was the puninshment for his adultery. Either else they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trials or exercises of their faith, as the imprisonment of joseph, or else they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, notable and evident testimonies of the kind of doctrine, and of judgement to come. Furthermore, touching the Minor, he answereth, The holy ones in this life are Just, through Imputation, for the Son of God his sake, and some obedience is begun in them. But as yet they are not endued with sincere newness of life, and agreeable strength touching the Law of God, wherewith they shallbe adorned after death. Wherefore, while as yet in the immortal body they carry about with them many sins repugnant unto the Law of God, as for example, security, pride, distrust, impatience, and divers wandering motions: it is needful that the flesh be mortified, and that the old leaven be purged out, which can not otherwise more fitly be done, then by death, and other great miseries which are the admonishers and rebukers of sin, and of God's wrath, and do repress lewd and vicious desires. The meaning of David this word (chased) doth witness, which signifieth as not without fault, or without sorrow, but sanctified and justified by grace. Verse 7. The Lord heareth my prayer, when I cry unto him. HE maketh not mention so oftentimes in vain of prayer, and hearing, but with great advise doth he repeat these. For David after his example will have the Church to teach, that prayer or Invocation is the moderator of dangers in this life, and most special defence in this misery of mankind. Like as it is written in the 18. chap. proverbs: The name of the Lord is a strong Tower, unto this shall the righteous flee, and be delivered. And it is commanded us in Psal. 49. Call upon me in the day of thy trouble, etc. Moreover, this sentence witnesseth, that prayer is not a vain sounding or noise: but that it is assuredly heard, and that it obtaineth deliverance, or mitigation agreeable with the will of God, touching the which thing, else where in the Church it is declared. verse 8 Be angry, and sin not, common with your hearts in your chambers, and be still. Unto the former consolation now addeth he a precept touching christian patience, which is, to obey God, in tolerating calamities, according to our vocation: so that we swerver not away from God, or be angry with him, or contrary to his commandements d'ye any thing, when we are broken with sorrow, but that we should moderate our sorrow with acknowledgement of the will of God, and with hope of his divine help. Concerning this virtue, there are set down many sentences every where. As 1. Peter 5. Humble yourselves under the mighty hand of God, that he may exalt you in time convenient. And in the 46. Psalm, Prove and see because I am the Lord: That is, Seek not unlawful remedies in time of your calamities. As Saul before his last battle (fled for help and remedy unto the witch) But settle your hearts in God, whose hand is able and 〈…〉 both to debase and exalt. Think with yourselves that the Church is not ordained for idleness & pleasures, but ●●● a sharp and fierce warfare, which can not be endute● but with great virtue. Call unto your mind the Son of God, who sith by assured provitence of God he suffered most bitter calamities, it were a thing contrary unto all right, and unequal, that we should covet such pleasant idleness, especially when through our offences, the wrath of God is provoked. Set before our eyes the examples of mighty personages in the Church: which were in greatest miseries, yea behold well the whole creation of things which is horribly profaned of the ungodly, and suffereth this abuse holding this assured persuasion, the day will come, that after a while, it shall be together with the children of God delivered from these molestations. Considering these and many other in your minds, be still, and bridle your affections, that they burst not out beyond their bonndes, and seeing it is a most difficult matter to perform this obedience, Crave of God that he would give you his holy spirit the governor of your mind, will and heart, according to his promise. How much more shall your heavenly Father give you his holy spirit, when you ask it of him. Mat. 7. Thus far have I briefly and simply recited the meaning of the fourth verse, agreeing with the whole substance of this psalm. It followeth that I now speak of that r●eaning or sense, whereunto S. Paul hath rightly & finely applied this verse in 4. cap. Ephesians. For Paul giving admonition touching moderation of anger, and pardoning injuries, allegeth this verse. Be angry (saith he) and sin not. And strait way, he addeth. Let not the Son go down upon your wrath: give no place unto the devil. But although it seemed unto many in times past, that Paul recited this verse abusyvely, yet let us keep still the rule delivered us by Christ. The second commandment touching love, is like unto the first, for the virtues contained in both tables are needful by necessity of the commandment, and of the duty: and are the worship due to God, that is, works whereby God judgeth himself to be honoured, when they are done in acknowledgement of the Mediator. Finally, the obedienc contained in both tables beholdeth the same principal object, namely, God. Wherefore, there is no absurdity in that, whereas S. Paul applieth this precept touching suffering injuries amongst men. For although the obictes are external in great diversity, about the which that excellent virtue, patience is exercised, as there is one object in the punishment of Paul, another in the exilement of David, before saul's death: yet notwithstanding there is one and the same object inward, or principal, whereupon is reposed this moderation of sorrow. Let these suffice to be spoken of us here concerning the place cited by S. Paul, lest any man swerver into that opinion that he think Paul unlearnedly used testimonies of the scriptures, as some men cavil at the worthy commendation of that testimony out of Gen. viz. Abraham believed God. etc. Concerning which we Rom. 4. will speaks of else where, Now let us deal with that which is in hand, and see if we can gather remidies of immoderate anger, out of the word of God, and the writings of Philosophers. For what a mischief unbridled anger is, and how hard a matter for an angry man to restrain himself that he thereby pass not measure, the sainges and examples, (whereof the number weary me to speak) sufficiently ●o show. Pindarus saith, Anger so troubleth wise men, that they sin. And Juvenal saith, But revengement is a commodity more sweet than life itself. in the proverbs it is said, Man's wrath worketh mischief. with these sentences do agree very many examples. But we for brevity sake will be content with a few. Theodosius the Emperor, when he was by nature very furious, commanded a multitude of the base people at Thessalonica, (their cause not heard) to be put to death, by reason a few soldiers were slain in an uproar. Hierom the ecclesiastical writer, by reason of the fond contentions touching Origen, so poured out all liberty of anger, that he all to bad, reproached his friend, Ruffinus, with whom he had lived very friendly for thirty years spare, and set forth books of bitter speeches, which are yet extant against that man of a right opinion touching the effect of controversy. And although private men living in idleness and vanity can gallantly dispute of courtesy and humility, (yet the government of themselves (be it great or small) showeth what every one is, and openeth, and manifesteth the very deep secrets of man's heart, which is covered with many subtleties, and as it were kept close under certain coverings of dissimulation. For they living in the face of the common weal, are not only sharply assaulted of their enemies, but are often times provoked of their sociates and fellows, that they may gratify their ungrateful affections of anger. Here is required, courage to cast the golden rain of Palaces bridle upon the neck of untamed Pegasus: & by Medea's medicine made with the blood of Prometheus, to cast the fiery foaming Serpent in a sleep, and as I may say in one word. To cast Sibels med●inall sop unto ba● king Cerberus. And there are six causes, why anger must be moderated▪ lest that she do any thing against justice, or other virtues. The first is, the commandment of God. which most severely commendeth us to this moderation, as in this place. Be angry and sin not. It is natural in man to conceive hot flames of anger, where the heart is so framed, that it fleeth and feareth and striveth to deprive evil things: But it is the property of the devil to burn with desire of revenge, and to carry about unappeasable hatred against a citiʒen of the samecontrie. The second cause is, for that revenge is the honour due to god above, according to that saying. Mine is revenge, and I will reward. ● 32. For the law is more ruler over our goods, than we ourselves are. The third cause, is the acknowledgement of our own frailty, and of our own filthiness, for it is properly a point of foolishness, to see other men's faults, and to forget her own. Whereas if we would consider how great our own faults are, & what filthiness we ourselves yet bear about us, we should easily bear with other men's infirmities, and very well tolerate them which are not punished by the laws: as Seneca saith, He easily pardoneth other men, who hath need of pardon himself. The fourth cause, is the remembrance of God's pardon and forgiveness, touching the which our daily prayer admonisheth us. Forgive us our trespasses, as we forgive them that trespass against us. And the most severe parable is well known in the 18. of Math. of the two servants. Unto which parable this Epiphonema or conclusion is added. So shall your heavenly Father do unto you, if you do not every one of you forgive his brother, from the bottom of your heart. For although free remission of sins consisteth not in the nature of any work, yet God so earnestly requireth our forgiveness, that he denieth our sins shall be forgiven us, except that we also be confirm the forgetfulness of evils done unto us. The fift cause is, that true Invocation or prayer unto God be not thereby hindered. Therefore S. Paul admonisheth us, 1. Tim. 2. Pray without wrath or doubting. For when hatreds increase in the desire of revenge, the Spirit of grace and of prayer is shaken of, without the which there can be made no true prayer. And what greater wretchedness may be imagined, than man living without God, to be cast out to all the darts of the devil? Wherefore, if there were no cause of private forgiveness yet this alone is both able, and also aught to bend good minds to the moderation of anger. The sixth cause, is longest of all, which S. Paul reciteth in these words: Ephes. 4. give no place unto the devil▪ For through private contentions, the doctrine which we profess, is evil reported of, the Church is troubled, many godly me●, by this occasion are entangled with desires of factions, others are hurt by our example, and finally, other affairs more necessary are hindered▪ All these evils doth S. Paul comprehend when he saith, give no place unto the devil. So David, when he might by great right slay Saul that lay in wait for him, yet he spared him, lest he should blemish his profession, or trouble the church by moving matters unnecessary, or should be the author of an evil example unto the people of God, in killing or slaying of kings. After the same manner let every one reframe themselves, thinking surely that the devil, spinneth a long web of sins and punishments, and through one offence, a great ruin of the church or common wealth may ensue. Unto these heavenly remedies, let certain sayings of the Philosophers be annexed, which do gravely admonish us to moderate anger. Xenophon Lib. 5. de reb. Graecis, hereupon saith: These miseries (so far as I am able to judge) ought to be admonishers, and exhorters unto us, concerning moderation of anger. For if the householder himself so long as his anger is hot, ought not to punish his family: when as it is evindent, that angry masters have often times procured themselves more hurt thereby, than they have done unto others, may we doubt whether we may encounter with our enemy, not by the instigation of anger, but with counsel or advisement? For anger is a certain blinds and rash thing. But reason not only apply herself unto this purpose, that she hurteth the enemy, but taketh greater care and heed, that she hurt not herself. Seneca in lib. 3. de Ira, saith: Whilst we are amongst men, let us embrace humanity, let us not be a terror nor a danger unto any man. Let us despise detriments, injuries, railings and backbitings, and with a valeant courage, let us bear discommodities. Because, while we look about (as they say) and busy ourselves, immortality is at hand. But let us now come to the expositions of the verses following. Verse 9 Offer unto God the sacrifice of righteousness, and put your trust in the Lord. THis verse is a most pleasant exposition or garnishing of the former precept as touching suffering calamities. For he beautifieth this virtue with a most ample dignity, calling it the sacrifice, that is a work enjoined by God, wherewith the Lord judgeth himself to be honoured, when it is referred unto this end, that we obey him. moreover it distinguisheth Philosophical from christian patience, by two tokens, whereof one is borrowed of the object, the other is taken from hope of God's help. Socrates gave place unto reason in suffering his calamities, and neither craved, nor trusted for help from God. David being exiled, obeyeth the will of God, and yet asked of God mitigation or deliverance. This difference is evidently & not obscurely delivered in the said verse. Offer unto God the Sacrifice of righteousness, and put your trust in the Lord. Verse. 10. Many there be that say, who shall show us any good things? But thou O Lord show us the light of thy countenance. OF all things which learned men dispute of, undoubtedly, there is nothing more excellent, then how plainly to understand, what good things men ought specially to desire. This question cannot philosophy sufficiently expound, by reason of the darkness of the mind. But she doubteth of the end of good things, and leaveth others in doubtfulness. Seeing therefore Philosophy doth confess her darkness, it is needful that kind of doctrine be embraced which God himself delivered, which doth make manifest so great matters. For there are three chief and special good things of man, which are showed in this heavenly doctrine. The first is, True acknowledgement and calling upon God. The second. Firm consolation in calamitics. The third is. The order of our life. These good gifts doth this psalm comprehend, when it sayeth. But thou O Lord show us the light of thy countenance. That is, s●ing that man's reason is ignorant of God, and of true invocation, neither hath in herself any firm consolation, and is much more feeble, then that she can direct her life and vocation (amongst so many snares of the devil, and in so great a heap of business and dangers) I beseech thee our Lord, that with the Gospel, and with the holy Spirit, thou wouldst illuminate in us that wisdom, which truly knoweth God and calleth upon him a right, & that thou wouldst strengthen our hearts with firm consolation, and govern the whole course of our life, and vocation, unto the glory of thy holy name, and salvation of the Church universal. Verse. 11. Thou hast made me to rejoice in my heart, whiles they have plenty of wine and Corne. THis verse setteth out the degrees of good things, although saith he: The benefits pertaining unto this▪ life are the blessings of God, and are to be craved of God, yet notwithstanding both when other earthly benefits rise and fall too and from us, we have an inward consolation worthily fixed and established in us an other way, and we prefer this consolation ●a● beyond al. sweet pleasures of this sl●tting and vanishing life wherein all things as it were hang by a ●●ale third, Ethings which have been of force, by sudden change come to nought. So in the 45. Psalm it is said. All the glory of the kings daughter is within. etc. (that is to say) the proper beauty of the Church, is joy of the holy ghost kindled in the heart of the faithful, overcoming all fears of death, and dangers of hell, and beginning in us eternal life. Verse. 12. I will therefore lie down in peace, and take my rest. PEace in this place and in other places often signifieth tranqu●itie of heart, springing of faith, hope, and good conscience. For, faith holdeth not only that a man is acceptable unto God through the Mediator, but also that obedience new begun pleaseth God, through this high Priest, bringing our worshippings unto his Father. Hope looketh for deliverance in time to come, according to God's providence, whether it change in this life, either else after the resurrection from death. For although we obtain not always corporal deliverance, yet we surely know that there shall follow an universal deliverance of the Church after the resurrection wherein God shall wipe away all tears from the eyes of the Godly. Conscience setteth herself at rest in goodness of the cause, whereof God is the author, approver, and defender, as Teucer ●aith in Sophocles. In a good cause, it becometh us to have a good courage. These three, namely Faith, hope, and good conscience, are the causes of peace, touching the which this last verse mentioneth. I will therefore lie down in peace and take my rest. Because thou only oh Lord hast made me to put my trust in thee. ❧ The fift Psalm. Verba mea auribus percipe Domine. THE ARGUMENT. THe fift psalm is a fervent prayer against ungodly teachers, whose minds are defiled with mad worshipping of Idols, their tongue with blasphemies, their hands imbrued with the blood of the godly, and their other members stained with wicked lusts. These teachers (as furies sent out of hell to trouble the church) prayeth to be destroyed, and that the purity of doctrine and therewith his church also, might be preserved and defended: There may also be observed in this psalm a manifest figure of the ungodly doctrine, and of the ungodly counsels, which tend hereunto, that true invocation & prayer used in the church might utterly be extinguished. And because every prayer conceived by the holy ghost hath effect of promise, let us not doubt, but God will help us, to the end the ungodly may be confuted, which say. where is now their God. Psal. 114. Ver. 9 Verse. 1. INcline thine ears O Lord unto my words, consider my meditation. Verse. 2. Hearken unto the voice of my prayer, my king and my God, because I will pray unto thee. THere are two differences of true and false Invocation, viz. whereof me must continually consider in reading of the Psalms. The one is, touching the essence of God. The other touching the will of God. So often as a man gins his prayer, let him consider with himself what he calleth upon and what God he is, which he calleth upon, or prayeth unto. After that also, the Will must be considered, what manner God he is, and why he doth hear us. So in this place David discerneth by the same Invocation or prayer, the true God, from counterfeit and false gods. For, jehova is a peculiar name, whereby the Church alone of the fathers, and the Israelites called upon God. And there is a great Emphasis or force in the words. My king and my God. As if he said, Thou which truly beholdest and curest my grief, thou which truly receivest and hearest me, for thy sons sake the Mediator, which is the king of the Church. This admonition of the difference of true and false invocation, is in another place largely delivered, which in deed ought to be considered upon in all our Invocation and thanksgiving. Also, let that be considered, that true Invocation is of two sorts. The one, which worketh by cogitation of the mind, and with confidencies illuminated or enlightened in the will fleeing unto God, inwardly craving and expecting Gods benefits. The other, which with the voice or tongue expresseth those motions of the heart, and consenteth with the heart. Because god requireth the express voice also, and that others may be instructed and confirmed, yea to the end that the very devils, when they hear the true god called upon, might tremble for fear and flee away. Finally, let there be observed ardent affections of words, wherein he earnestly urgeth to be heard, as thus: Hear me, consider me, And give ear unto me. Verse 3 O Lord, thou shalt hear my prayer, betimes I will stand before thee early in thy Court, and in thy Congregation. ALthough God is not tied to any places or times, and always heareth them that call upon him, (enlightened with acknowledgement and faith in the son of God,) yet notwithstanding the morning season is deemed most meetest for meditation and prayer, when our bodies are neither overcharged with meat, nor with fumes of stomach, and a most earnest intention may be in an empty stomach. And it is not amiss said of a certain ancient writer, That, Prayer is a most hard work, because not only the intention or earnest mind is required, But also, a consideration of the revelations or testimonies of God, and a difference from heathenish invocation, as also a thinking upon God's promises, and faith. Therefore David useth here notable Metaphors, (I will stand in thy Court, and in thy Congregation,) to signify unto us, that it is no slender or base work to pray unto God. For there is a difficult attention in reciting the prayer, and it is needful that there come together a true cogitation of God, and motions of the heart towards him. And there is inflamed a sharp conflict in all earnest prayer, or invocation, when we reason in our minds, whether, and why we are received unto God, and our sighings, and prayers are heard. Our sins accuse us, and our trembling and amazed minds flee from God: but in this doubtfulness and flight, must we not cease from praying. Wherefore, against this accusation we must oppose the words of the gospel, which affirmeth, that although we are sinful, yet we shall be accepted unto god freely, for his sons sake. But concerning this conflict, I have been more brief, lest my exposition should be too long. Verse 4 Because thou art the God, not pleased with any wickedness, and the evil man shall not dwell with thee. I Said a little before, that in every our prayers we must consider well, who, and what a one god is. He therefore teacheth in this verse, what manner a one god is, Namely, Wise, Bountiful, lust, True, a judge sincere, Free, and Merciful. For, god is such a one as he expresseth himself to be in the Law, nothing delighted in murdering, wandering lusts, theft, lyings, and other mischiefs: but rather punisheth these evils which are repugnant unto his law. For god oftentimes affirmeth that he neither will, nor doth allow sin, as in the 8. Chap. of Zacharias, it is expressly said of sins. These are the things that I hate, saith the Lord. Seeing then god is true, we must most firmly believe that god is not the effectual cause of sin in men. Verse. 5. The proud furious fools shall not stand in thy presence, thou hast hated all those that work iniquity. WIth this verse agreeth that notable sentence which is extant in the book of job, chap. 13. Hypocrites shall not enter before his presence. For, god hateth and detesteth nothing more than the arrogancy of hypocrites, which challenge unto themselves praise of righteousness, and extol themselves above other sinners. So is it written in the 16. of Luke. Whatsoever is glorious in the world, is abominable in the sight of God. (That is,) whatsoever is glorious without the acknowledgement of god, and fear of god, that is confounded. Therefore happens so great ruins of mighty persons, which not only excelled in worldly power, but also in prowess. Verse 6. Thou shalt destroy them that speak leasings: The Lord abhorreth both the bloodthirsty, and the deceitful man. WE must diligently consider the efficacy of the word, wherewith the Psalm reproveth bloodsucking Sophisters, when as it so saith, The Lord abhorreth both the bloodthirsty, and the deceitful man. For, the word (abhorreth) signifieth not only a plain rejection of the people, but also a grievous displeasure to light upon them, mixed with some sorrow. Let the grievousness of this word terrify us, not only from wrongful murders, but from every Sophistical, subtle, or deceivable doctrine, when as falsehood and leasings are more dangerous (under the colour of truth) than those be which are manifest. For as the devil is both a liar, and a murderer, so ungodly teachers are not only the craft's masters of plausible lyings, and of corruptions of the true doctrine, but also are the provokers of kings and Princes unto cruelty: As a certain Monk in a public Sermon in the hearing of the Emperor Charles the fift, said: That God would not be merciful unto him, except the Emperor did first wash his whole arm with the blood of the Lutherans. I quake to mention this saying, so cruel to hear: For was there ever so savage barbarousness at any time, wherein was so great cruelty, and so great thirst after civil bloodshed, as there is in these Hypocrites, for none other cause, but that we agree not with them in their opinions, but, this little verse admonisheth us, that we be not polluted with their company, which strive by might and main against the truth, and most cruelly kill the godly ones, for prosessinge the true doctrine. For, it threateneth unto those sophisters and parricides, a tragical destruction saying. Thou shalt destroy them that speak leasings. etc. Verse. 7. And I in the multitude of thy mercy, will enter into thy house, and will worship thee in thy holy place, in thy fear. Always when we pray this most grievous objection troubleth us, that no sinner is heard of God. john. 9 God heareth not sinners. All men in this our vile nature, are sinners. Ergo no men are heard. This objection is not to be expounded as a thing slender, neither yet of small effect, lest that it do discourage us from invocation or prayer. Therefore we must first answer unto the mayor, by distinction: Some are sinners which earnestly repent them, others are sinners not repenting. Albeit therefore, the mayor is true, if it be understood of those which do not repent. Yet it is false, if it be understood of those which repent them, or turn unto God. Moreover the minor is also to be distinguished. All men in this our vile nature, are sinners, but after a divers manner. Some are without repentance, these are not heard. Some are converted unto God. For even in the converted there yet remain vices, or lewd affects, or flames of lusts, which they resist notwithstanding, which are called venial sins, or sins pardonable. But therewith they retain not the purpose of sinning: and it is sure, that these are received into God's favour, and are heard of him. Unto this resolution, doth this seven. verse allude, naming fear and confidence in the mercy of God. For, fear signifieth a true contrition or sorrow, and a good purpose in obeying God. But so often as mention is made of the mercy of God, faith is to be understood by relation, whereby we believe that mercy happeneth unto us. Therefore the meaning of this little verse, agreeth in all p●●●●tes, with that prayer of David. cap. 9 To thee O Lord belongeth Righteousness, but unto us confusion and shame: wherefore not in our righteousness do we pour out our prayers before thy presence, but in thy manifold mercies, hear us for the lords sake. Verse. 8. O Lord direct me in thy righteousness, because of mine enemies, make straight thy way before me. THe express petition of divine government which is opposed against that heathenish versicle, Fortune, not wisdom governeth life of man. Wherefore suffer us not O God, to be drawn away of the devil, unto ungodliness and other mischiefs, Defend us against the snares of the devil, govern us with thy light, and with thy councils, suffer us not to fall as deceived in our errors, or as driven thereunto by imbecility of the flesh. Great and marvelous was the wisdom and virtue of David: and yet we see, that he was now and then driven of the devil, and other while by humane error deceived: as when he commanded the people of Israel to be numbered. Seeing therefore, that the infirmity is great in all men, vouchsafe thou, O eternal God Father of our Lord Jesus Christ. govern us, and give unto us wholesome counsels for performance of private, and public affairs, and confirm our hearts with thy holy spirit that they may obey thee that we be not instruments of wrath, but instruments of mercy and profitable to thy Church. Verse. 9 For there is no truth in their mouth their hearts practise mischief, their throat is an open sepulchre, and they flatter with their tongues. THis notable description of ungodly teachers must we diligently consider. For there are four proper tokens discerning godly teachers from the ungodly ones. For the godly ministers of the church do cure the wounds of the consciences, that is, of doubt, and of despair. But the false prophets do both doubt themselves of God's will, and also leave their auditory in doubting, as the Areopagites in the council of Trident, do bid all men to abide in doubtfulness, and do wipe out all this article in the Symbol or Creed. viz. I believe in the forgiveness of Sins. yea (say they) believe thou not, but doubt thou. And this doubtfulness which is not vanquished by faith, bringeth forth heavy raginge against God, and also desperation. Moreover godly teachers are not the trumpetes of seditions, and fyerbrandes of civil broils but with a sound and sincere religion, both love and nourish peace, as much as in them may be done. Contrary wise false prophets, exasperated cruelty in Princes, and study to kindle civil seditions, and to have such and so ●any motion's destroyed so many honest Matrons and so many infants slain, and an everlasting spoil and devastation of churches. Men say, there is nothing more cruel than Panthers or Tigers, and yet notwithstanding we read that Panthers have often times spared even the holy ones in a street, as it were with a certain reverence. The rage of the ungodly teachers doth far pass these, which so spare no sex nor age of person that they had rather bring Heaven and earth together, and defile there country with civil bloodshed, then to lose their opinion, honour, pleasures and riches. And that these are true, the history of this our age from the year 1517. until this present time evidently showeth. Which because it is known unto all men, I shall not need to make any reheresall thereof. Thirdly, Godly teachers do render a reason of their faith, with all mildness and fear. as S. Peter saith, and speak those things which are true, standing with gravity, and which are Just, sincere, friendly, and laudable, according to that rule delivered by S. Paul. Philippians. 4. But contrariwise, the throat of the ungodly is an open sepulchre, breathing out blasphemies against God, and filthy railings against honest men, slanders and most impudent lies. As Eaius with a most filthy mouth disalloweth marriage of Priests, and calleth so many honest and godly matrons, as are ministers wives, she wolves. So Piggliras durst be so bold as to utter this most filthy speech, which is extant in his writings. That Priest (saith he) less sinneth which polluteth himself with whoredom, than he: that marrieth a wife. These speeches do sufficiently declare with what spirit the sycophants and Pharasites of the Court of Rome are possessed. Finally, the speech of truth is plain. But an evil cause hath need of counterfeit colowred medicines, which S. Paul calleth in 16. Romans. Sweet and flattering words, deceiving the hearts of the innocentes. For ungodly doctors do imagine collusions, and feigned or coloured meetings, where unto many give good li●ing. But sycophants flatter themselves too much, if they think that they can so dally in the Church, and scape scotte free. To wrap up the truth trimly, and gloze up their errors cunningly. Let them look for the same end that judas had, whom they imitate. For as he betrayed the Son of God with a kiss: So these endeavour to extinguish the Gospel with a certain deceivable outward show of holiness. Verse 10. Make them a destruction unto themselves, O God, destroy their devices, confound them for their manifold iniquities, because they have provoked thee. HOw much God hateth lewd corrupting of the heavenly doctrine, this precept teacheth: Thou shalt not take the name of the Lord thy God in vain. And God threateneth both elsewhere oftentimes, and also in this place, that he will punish blasphemies against his name, and also reproaches against his true doctrine. Therefore let us think it is a great felicity, that we are delivered from those counsels of the Bishops of Rome, and from the league of the devil, which as it blasphemeth God, to the end it may destroy very many, so it inflameth those bishops, and stirreth up Tyrants to establish mad worshippings of Images, and other mischiefs. Nothing can more grievous be spoken, then that which S. Paul saith: If any man teach any other Gospel, let him be holden accursed. All bitter curses doth he comprehend in the word Anathema, which signifieth a matter wherewith God is angry without any pacifying, and which is ordained for death and destruction. Therefore so doth Paul and David in this place bid us to be persuaded as touching the enemies of the gospel. And in the exhortations of the Prophets oftentimes this threatening is repeated, as in Esay cap. 5. Woe be unto them, which count evil good, and good evil: darkness light, and light darkness. Verse 11 And let them all be glad, which put their trust in thee, they shall sing praise unto thee for ever, and thou shalt defend them, and they shall rejoice in thee, which do love thy name, Verse 12 Because thou, O Lord, shalt bless the righteous: as with a shield shalt thou defend him, and erowne him with loving favour. I Have oftentimes said that the Psalms have most excellent lights of Figures, which it is not enough for us once to have seen, but wherein the Reader may dwell, and never be able to fill his mind with looking upon them. He said briefly in the third Psalm: With thee Lord there is salvation, and thy blessing is upon the people. Now doth he adorn the same sentence, and diversly beautify it, with copy of speech, and with excellency of matter. For, what can be more finely said, then that he compareth the blessing and help of God, unto a Tabernacle covering us against the force of storms and tempests: and, unto a shield, defending us from the assaults of our enemies. These most excellent Figures must we somewhat diligently peruse and explain. The first Figure is taken out of the history which declareth how the people of Israel wandering in the wilderness, dwelled in Tabernacles, and was by god's providence preserved. So let the godly ones always know that they are defended, and preserved, not by man's help or safeguard, but by god: as it is said in Oseas chap. 1. I will save them, not in strength of bow nor sword, but in the Lord God. The other Figure is taken of warfare. The chief defence of a Soldier is a Shield or Buckler, which beareth back the enemy's weapons. So Faith in time of Spiritual conflict repelleth the devils weapons, or instruments. For faith enuyroneth us with the presence of Christ, who helpeth us, that the enemy is not able to subdue us, even when we are greatly overlayed, and repelleth the insulting enemy. As the devil laid sore at David, and went about to subdue him, as he did Saul, but David stood to him, not in his own strength, but in faith: (that is) in confidence of god's presence, of whom he was strengthened, lest he would have fallen. And he believed that he was not de●●late, nor cast from out of god's favour, nor forsaken of god: but that he was received and preserved under god's defence, and that he should be delivered from all evil, and enjoy the society of gods Elect in the life eternal. And neither was he satisfied with the names of Tabernacle and Shield, but he addeth moreover the Metaphor of Coronation, or Crowning, because he would signify that God both helpeth them which fight in a good cause, and also giveth them the victory, whose badge is a Crown, according to that saying: No man is crowned, but he which striveth lawfully. Furthermore, what force the blessing of God hath, and what joyful gladness the acknowledgement of the presence and help of God stirreth up in the hearts of the godly ones, the heap of words after a certain sort declareth. They are (saith he) glad, and they shaell sing, etc. Finally, they triumph as Conquerors, dividing rich spoils: but the peace and joy which the holy ghost stirreth up in them, cannot be expressed in words Therefore I am more brief as here, and for a conclusion, I add hereunto a prayer agreeable unto this fift Psalm. The Prayer. ALthough thou, O eternal God, Father of our Lord jesus Christ, which art just, and severely punishest sinners, yet notwithstanding in confidence of thy great mercy promised for thy sons sake jesus Christ our Mediator, I flee unto thee as a petitioner. And crave of thee with fervent prayers, and with my whole heart, that thou wouldst mercifully take compassion upon me, and govern me with thy holy Spirit, that I swerver not from the rule of thy holy word. Deliver thy universal Church, and me silly sinner, from the manifest violence of Tyrants, and ungodly subtleties of Sophisters, which bend and practise all industry and force of their kingdom, unto our destruction. Be unto us a strong Fort and Shield against all cruel enterprises and assaults of the enemies of thy Gospel, and unto us (environed with thy favour as with a Crown) grant and give the victory, through thy only Son our Lord and Saviour jesus Christ, our Mediator, our Propitiator, & our high Priest, Amen. ❧ The sixth Psalm. Domine ne in furore, etc. THE ARGUMENT. THis Psalm is full of doctrine concerning greatest matters, as, of sin, of the wrath of God, of punishment, of repentance, and of faith embracing forgiveness of sins, and mitigations of punishments. For the Prophet acknowledgeeth his imperfection and deformity, and feeleth the wrath of God against sin, and feareth eternal abjection. This tentation in the godly ones, is much more sharper than death itself. Neither in deed is it proper unto a vain and careless mind, to enter into reasoning with itself touching the greatness of sin, the wrath of God, and faith embracing forgiveness of sins. But this is the proper and secret wisdom of the Church of God, neither is it learned, but in an unfeigned conflict, and true wrestling of the mind, and in true Invocation upon god. And as in every conversion there are two motions, Mortification, (that is) Contrition: and Vivification, (that is) Consolation, which is wrought by faith: So in this Psalm there are not only most bitter complaints, and feelings of the wrath of God: but also Comforts, wherein the Spirit with inexpressible sorrow craveth help, and wrestleth thoroughly. These are all and singular the conflicts of the godly ones, wherein themselves discern the greatness of their sin, are in great fears and tremblings, which no tongue of man can express at full. But lest they should utterly quail with sorrow, they are again raised up with Faith and Invocation, whereby they crave Gods favourable mitigation of afflictions, & do pray for the universal end and Consummation of the same: Whose examples are proponed in the deluge, in the burning of Sodom, in the destruction of Gen. 7. Gen. 19 Exod. 14. & 15. Num. 21. Num. 14. & 26. Egypt, and in the subversion of the Canaanites. So ●aith Hieromie in his 10. Chap. correct me, O Lord, but yet in thy judgement, not in thy fury, lest I be consumed, and brought unto nothing. And Abacuch. cap. 3. Lord, when thou art angry, remember thy mercy, etc. With such like sayings do the Prophets crave mitigation of punishments, and do also witness that their sins deserve greater punishment. But that God doth spare and bear with our infirmity, which cannot abide so great indignation or wrath. Which things sith they so be, let us not without sorrow, (nor without fear of God's horrible wrath.) Look upon our sins, which publicly and privately do abound in mankind, but let us think to feel smart therefore, and let us crave mitigation thereof. For there is no doubt, but through true repentance, and ardent prayer, both public and private punishments are mitigated. Verse. 1. Lord rebuke me not in thy fury, nor chastise me in thine anger. THis most sorrowful prayer springeth not in the mouth of the secure or careless person, neglecting or despising the wrath of God, but in the godly heart, which considereth how great a thing sin is, how great a thing the wrath of God is, and so unfeignedly sorrowing and trembling, when he feeleth himself accused by the Law, and tasteth the wrath of God against sin. Such a heart unfeignedly craveth forgiveness of sins, conjoined with mitigation of punishments. For he knoweth that in God there is goodness surpassing, which assuageth and mitigateth all just displeasure, as he himself saith in the 11. of Ose. I will not execute the fierceness of my wrath, because I am God, and not a man. That is, albeit I am horribly angry with sins, and do threaten grievous punishments unto the disobedient, yet I lenify with immense goodness, this great displeasure, and I assuage the punishments unto such as truly repent them, because I will not that my creature should utterly pearish, and the knowledge of my name to be utterly extinguished upon earth: but it is my good pleasure that my Church have her countenance, and that there become many fit and necessary persons for the vocations of this life, and of the Church. I will therefore spare a multitude, to the end they may b● able to endure this warfare. These sentences and such like, let us daily set before us in praying, when as we are to fall in reckoning of public and private punishments for sin, and mitigation of the same is to be craved of us. Let us therefore cry with David, and with the whole Church: Lord rebuke me not in thy fury, nor etc. Verse. 2. Have mercy upon me, O Lord, because I am weak, heal me, O Lord, because my bones are bruised. THe first reason of the Proposition is taken of our infirmity, which is the cause obiective. No father is so grievously sorrowful when he seethe the great calamity of his loving Child, as God doth earnestly sorrow when he beholdeth our evils and miseries: which thing surely many testimonies do teach us, which are recited in the Prophetical histories: as in the 11. of Ose. it is said: My heart is changed within me, my repentinges are kindled within me, etc. We are persuaded hereby that we may more willingly flee unto God, when we believe that he is moved with our sorrow. And seeing then this feeble nature of man is not able to bear the greatness of God's wrath, if it should so burn as our sins do deserve. The Prophets do crave some mitigation thereof, lest that our infirmity should utterly quail us. As in the 64. of Esay it is said. And now O Lord, thou art our Father, but we are clay: and thou art our Creator, and we all are the works of thy hands. Be not over angry with us, O Lord, neither remember our iniquities. Behold, look upon us, we all are thy people, etc. Let there also an Antithesis be considered in this place. Man's comfort cannot in great and unfeigned sorrows refresh or joy our minds, as it is written in the 5. of Ose. He could not help you, nor case you of your pain. But the gospel showeth effectual remedies, which truly heal the sorrows of our hearts, as the same Prophet saiih Cap. 6. Because he hath smitten us, and he shall heal us: He hath wounded us, and he shall bind us up again. Let us therefore acknowledge our infirmity, and let us crave of God for Christ's sake, to have our sores healed. Verse. 3. And my soul is sore troubled, but thou O Lord how long? THis repetition of the complaint showeth after a sort the greatness of his sorrow, and submission. But although the force of these affects can not be described in words: yet notwithstanding this seemeth to be the meaning of the third verse, seeing thou oh true and living God art faithful, and sufferest no man to be tempted beyond their strength, grant that without longer delay I may feel thy presence with me, thy help also, mitigation and deliverance from all evils. Bis dat qui cito dat. He giveth twice that giveth quickly. Seneca. Therefore lest I faint in such infirmity and be vanquished of the cruel enemy, come thou to me with speed, come strengthen me thus weakened and that with speed. For it is evident that many have been broken and bruised with continuance of calamities. Here are applied those sentences in the psalms, which with the counsellors at law we may call peremptory citaciones. Lord make haste to help me. etc. Verse. 4. Turn the oh Lord, and deliver my Soul, save me for thy mercy sake. AN other reason is borrowed from the cause impulsive, which is the mercy of God promised for christs sake. as if he said. I bring not unto thee, deserts of mine, but confession of my fault, and as a petitioner I flee for secure unto thy mercy: neither doubt I, but according to the rule of thy promise thou wilt receive me. For so is it said in the 2. cap. of joel. Be ye turned unto the Lord your God, because he is gracious and merciful and mitigating punishment. And in Nahum. 1. The Lord is gracious and a strong hold in time of trouble, and knoweth those that trust in him. But because touching this matter many things are spoken in an other place, I now do pass on to the other verses. Verse. 5. Because in death no man remembreth thee, and in hell, who will give thanks unto thee? THe third reason is brought from the cause final, (as if he said) therefore deliver me, to the end I may be a setter forward, and a witness of thy doctrine, and that I may spread thy worthy praise. For in as much as they which are brought unto nothing can not worship God, it may be easily understood, that life is needful, yea and such a life wherein are not ever during sorrows, which may hinder the worshipping of God. So in an other Psal. 88 ver. 11. & 12. Psalm he saith. The dead shall not praise thee oh Lord, nor all they which go down into the nethermost pit. And in every place by reading the propheticalldoctrine, we meetewith like prayers which do crave deliverance for the glory of God. Verse 6. I have laboured with groaning, all the night long have I washed my bed, and watered my couch, with tears. Verse. 7. My courage fainteth for heaviness, and is sore changed, while they all trouble me. David here with most choice words and most grave sentences both Retoricallye enlargeth and adorneth the former motion of conversion, which most usually is called contrition or Mortification. For he again feeleth in himself three signs of true and not feigned sorrow, namely unspeakable sighs, plenty of tears, and saintnes of courage in the face. As saith the Poet. Expletur. lacrimis egeriturue dolour. For it is true, that with sighs and tears the sorrows of men's hearts are eased. Also that is manifest true, the like change or resolution and faintness of courage is the companion of ingent heaviness, so as all lively vigour being consumed, the skin scarce cleaveth to the bones. Pausanias mentioneth in Phocaice that at Delphos there was an image of Hippocrates like unto a pined or consumed body wherein the (flesh being dried up and consumed) the lyneamentes of the beans being so covered or skinned with a very thin skin, did evidently appear through the same. Very near unto the similitude of this image approach those persons, which wrestle with trial of objection, and think themselves to be forsaken of God and damned. Let this suffice to have put you in mind of this verse. For no affections, specially more vehement for the greatness may be described in the words. Like as the example of Timanthus which Plinius reciteth in his 35. book and 10. cap. Timanthus was even a man of very much wisdom. For his history of Iphigenia, is greatly commended of Orators, who standing before the altar ready to perish when she had painted all of sorrowful gesture, but specially her father in law, and so had full finished all show of sadness, than did she uncover her father's face which worthily she could not manifest. Verse. 8. Depart from me all ye that work wickedness, because the Lord hath heard the voice of my weeping. Verse. 9 The Lord hath heard my complaint, the Lord hath received my prayer. Verse. 10. Let them be ashamed and mightily confounded all mine Enemies Let them be sore ashamed and confounded quickly. NOw recovering himself from out of a vehement and grievous plunge, whereas no sorrow may be compared, he gins to render thanks to God for that he hath heard his prayer. For these words testify that these former sorrows and scythes proceed from a mind praying unto God, and in time of prayer resisting the devil which went about to destroy David, as he had destroyed Saul. But when as faith like a shield is opposed against the weapons of the devil, they are repulsed, because faith taketh hold upon God's promises and verily believeth, that we are cared for, are heard, and preserved of God. and affirmeth that we are governed by the hand of the Son of God present with us, like as by the hand of God. Moses was led through the standing waters, as saith Esayas. cap. 63. And as the former verses describe mortification: So the last verses largely express Vivification. that is, Consolation which is wrought by faith. For in every sound conversion of man, God mortifyeth and reviveth, he leadeth down unto hell, and bringeth back from thence, as the example of jonas declareth. jonas. 1. & 2 For although jonas was swallowed in the devouring belly of the whale, he came yet to that consideration, as, that he was forsaken of God, and cast out of his favour: notwithstanding he was within three days by a wonderful means delivered, and safe recovered from perishing. This is the schoolhouse of God's power, and the wrestling place wherein the holy-ones are exercised, tasting both death and life, hell, and heavenly paradise. But these so great matters are not learned with a vain knowledge or insight, but with true and fervent conflicts of the conscience struglinge with the wrath of God, with the law, sin, death, the devil, and hell. But (as the Apostle saith) Thanks be unto God which giveth us victory against our enemies, through jesus Christ our Lord. ●. Cor. 15. For although bitter cogitations come into the minds of men, wherewith the devil turneth out and plucketh away many from God: yet as the Prophet saith He that is in us, is stronger than he that reigneth in the world with force and fraud. So that we may well say with S. john 1. etc. This is the victory that overcometh the world, even our faith. And so verily with the Apostle. S. Paul. Rom. 8. If God be with us who shall be against us? The seventh Psalm. Domine Deus meus etc. THE TITLE. The ignorance of David, which he song unto the Lord, because of the words spoken against him, by that Aethiopian, the son of jeminus. HE calleth it Ignorance, which the Grecians call Apologian or defence of innocency, and truth. This Psalm is a learned and grave defence opposed against the slanders of Semeus. For it is far unlike, that David would stain himself with such wicked mischiefs, as are laid against him by Semeus, which he never once conceived in his mind. But with what words Semeus the Son of jeminus went about to blemish or deface David being in exile, the history teacheth in the 16. cap. of the second book of Kings. So spoke Semeus, when he reproached the king. Come forth, Come forth thou blood sucker and child of belial. The Lord hath revenged upon thee all the blood of the house of Saul, because thou hast invaded the kingdom. etc. Therefore it was a two fold slander which Semeus spoke. The one that David was the causer of the destruction of saul's family. The other, that he possessed by tyrannical and seditious means the kingdom taken from Saul. But both these were notorious false, and need not long refutation. For David had suffered many and great injuries done by Saul, who gave his wife unto an other man, and violently drove both him and his father and mother out of his country, and for his sake slew the Priests and with a great host pursued him, to take away his life from him. But although David wanted none occasion, to destroy Saul, and might just lie have dispatched both the ensnarer and his enemy: yet he spared him, lest he should amongst the people of God be author of the example to put kings to death, which thing others afterwards through ambition would have imitated. And as touching the other slander, it was manifestly known amongst all men, that David possessed not his kingdom by sinister means or sleights. but that he was called by God, beyond all hope of man's counsel and devices unto the kingdom of God's people. But so great is the impudency of the devil and of all slanderous persons, that they doubt not to call, Light darkness, and darkness light. Wherefore there is no remedy against the stinging of a Sycophant, but that God himself with horrible plagues doth stop and sh●●te up the mouths of slanderers▪ And to the end that God would administer this remedy unto the most vile diseases, we must not only use an Apology which containeth a testimony of our innocency, but much more must we be earnest in prayer, wherein we may crave, that God for his glory sake and doctrine, would utterly vanquish and destroy such sycophants. THE ARGUMENT ALthough the title declare the argument: yet before we interpret the psalm we must speak of the apt applying thereof, & we must confute certain objections. The enemies of the Gospel at this day accuse us most cruelly and lay in our dish the most detestable crimes of all others, as of moving seditions in the Church and heresies, and call us both schismatics and heretics, neither may it be expressed with words how much the honest person is vexed with these railings who will not be seen as the plague and destruction of mankind. Yet it were more easy for many to suffer most bitter torments of body, and to be bereaved of life, then to hear these slanderous speeches. But least that these rumours should break our hearts or dismay us from profession of the truth, we must hold still true and not sophistical causes, because it is needful that we differ in our doings from the defenders of unjust cruelty and errors. Let us also (against these slanders) recite this psalm, which containeth a two fold answer there unto. namely utter denial and prayer for deliverance. But here the ruder sort dispute or reason touching patiented suffering and allege the saying of Christ. If any man smite thee upon the right cheek, turn thou also the left unto him. This (say they) doth not David observe, because he speaketh not in silence, but reasoneth the matter with Semeus the slanderer. This cavillation will I refute, because of the ruder sort: both virtues is prescribed, confession and patience. For as it is need full to defend a truecause, specially of doctrine, by a clear confession, so therewith ought we to be prepared in mind to suffer violence, if the Magistrate be either negligent or cruel in doing his office. Neither in deed is it patience to be silent, and as it were to confirm the adversaries false and wrongful cause with keeping silence. Nay rather confession of doctrine ought to be perspicuous or clear, as it is written. He that confesseth me before men. etc. So David performeth them both. He affirmeth that he is not guilty of the crimes which were objected by Semeus, and suffereth grievous reproaches, without desire of revenge. As in the 2. lib. Reg. cap. 16. it is written. Let him go, that he may curse. etc. For the Lord hath commanded him to curse David. O wonderful patience which was persuaded that not by hap, we are afflicted, but by the knowledge and sufferance of God. And although afflictions come of the devil, or from the cruelty of men, yet this patience knoweth that they are suffered by some determination of God, & that there is prescribed them their limits, beyond the which neither can the malice of the devil nor of men rage in cruelty. This example in many affairs of our life, it is profitable to follow. If any man hurt or hin 〈…〉 o thy good name▪ it is not necessary for thee to keep silence, but thou mayest innocently excuse thyself, and refute thine adversary. If he give no place being refuted, neither the arbitrators or judges defend thee, as they ought, David, by his example doth comfort thee, that thou mayest know why thou must have patience, and after what manner it pleaseth God. I do also understand how it is by David reasoned in the 8. verse thus. judge me O Lord, according to thy righteousness. But the application of this saying with other sentences is easy and familiar unto him which understandeth the bounds of humility and of glory. Glory is the testimony of our own conscience judging others rightly, and of other men's judging us rightly. Humility, is a virtue wherewith acknowledging our own infirmity, we give God the Glory, and in our vocation live obedient with confidence in God's help, and in time of punishment, confess that we are justly punished. Even as therefore humility hath commendation so often as we either have to do with God, with our selnes, or with our friends: So glory, whereof I spoke before, is to be opposed as a Gorgon against the slanders of our adversaries. So David rightly, and without arrogancy, declared that he took not the kingdom and jurisdiction upon him perforce, but was obedient unto the calling of God, and that he exercised not private desires in ruling, when as Semeus objected, that David for government sake, both violated the Law, and godliness. This also may be answered, that we must make a difference between the righteousness of the person, and the righteousness of the cause. For albeit that the person (before god) is just by faith alone, yet in the reconciled ones, righteousness of good conscience is necessary, both for other causes, and specially for this, that we may therein rest and settle ourselves as in a safe haven, when surging storms in the troublesome sea appear: that is, in time of slander and reproach, which endeavour not only to stain our person, but also to blemish and contaminate our doctrine. In such a chance, most true is that saying of Horace: Hic murus ahaeneus esto, nil nonscire sibi, nulla palescere culpa. That is, As brazen wall impregnable stand here: (If guiltless thou) let no blame change thy cheer. But hitherto have we spoken sufficiently of the Title and Argument. Now let us come to the Psalm. Verse 1. O Lord my God, in thee have I trusted save me out of the hands of all them that persecute me, and deliver me. Verse 2. Lest as a Lion he greedily catch my soul, and devour her, and there be none to deliver me. HE crieth not out as the tyrant in the Tragedy: I loving solitariness, do perish in despair: But as forsaken of friends, and destitute of visible defences, yet he craveth help of the true God, which made himself known unto the people of Israel, neither once again suffereth he himself to be dismayed from prayer, as one guilty by evident tokens, wherewith he was by Gods will beset round about. For he knoweth, and by all means holds it for assured, that God alone is his firm and faithful friend, and most sure defence in all calamities, according to that saying: My Father and Mother forsook me, but the Lord took me to his tuition. Psal. 27. verse 9 With this example then being admonished, let us learn to flee unto God, and crave benefits of him, yea though creatures forsake us, & strive against us. But how hard it is for us to retain the light of Faith in such force of storms, and concourse of calamities, experience teacheth us. All men (so long as they can) seek for visible helps and preservations. When they deceive them, many are broken in mind and receive no comfort. But let us (sith all things human rise and fall) have all our confidence of safety reposed in God alone: and let us cry out with job: Yea if he shall kill me, I will yet trust in him, and he shall be my Saviour. That is, Though I lose all things in this life, and this same corporal life also, yet I know it is the will of God, that I should keep still this Faith, that I should have care of myself, that I am received into god's favour, that I am an heir of eternal salvation, and in this faith and hope dee I comfort myself. I know that calamities are not the tokens of reiections, neither do I judge of the will of God, as of my miseries, but as of his promises. For although I acknowledge myself to be a sinner, and guilty in the judgement of God yet having confidence in his promise and mercy, I believe that he will be my Saviour. The second verse admonisheth us of dangers which are more and greater then that they may be comprehended in words. The Church always so liveth, as Daniel sitting amongst the Lions. The devils are always laying snares for us, and afterwards oft times destroy many. ungodly persons always threaten cruel attempts against the Church: Against so great dangers let us with great diligence, and prayer unto Christ our preserver, more carefully seek our defence. Verse 3 O Lord my God, if I have done this, if there be iniquity in my hands. Verse 4 If I have rendered evil unto him that hath done me good, If I have spoiled mine enemy without causes Verse. 5. Let the enemy persecute my soul, and lay hold upon me, and take away my life upon earth, & lay mine honour in the dust. ALthough (saith he) by reason of other offences, I bear about with me the manifest tokens of guyltines, and confess that I am justly punished: yet as touching the slander of Semeus, I know myself to be altogether innocent, and unworthy of reproach, and do constantly set against them the testimony of a good conscience, neither think I to the contrary, but I should both be accursed of God and man, if I be such a one, as this most impudent sycophant would have me accounted to be. For all the whole multitude of the people of Israel well know, that I have been favourable unto Saul, and for a public peace sake have forgiven private injuries, and thereupon have taken great sorrwe without simulation, when word was brought me of the miserable death of Saul. But if these things be true, which are reported by Semeus, I wish and desire, yea, I pray unfeignedly and not dissemblingly, that the enemy's host which pursueth the charge and safecondite of my son, may not only take me, and carry me away captive, with triumph over me: but also take away my life from me, and spoil me of all the glory of those things which I have done for the welfare of god's people. For the sorrow which the loss of his glory brought unto David, was far sharper unto him then death itself. So Athanasius when he was often slandered with grievous crimes, so acquitted himself, that he not only persuaded the judges, but also showed them and declared his innocency, as it were before their eyes. For in deed so many enemies as Athanasius had, and so mighty, could not prove any one dishonest point by him. For as the froth of the sea dashing upon the rocks, doth again fall of, when the Rocks themselves stand immovable: So is truth the vanquisher of all calamities, and cannot be utterly oppressed. Verse 6. Arise O Lord in thine anger, and exalt thyself against the furies of mine enemies, and restore unto me judgement which thou hast appointed. Verse 7. That the Congregation of the people may flock about thee, and for this cause ascend thou on high. Hitherto doth he answer Semeus by way of denial. Now because prayer is the special defence of a godly mind, in so great sorrows of this common life. He craveth of God with unfeigned sorrow, that he may be defended against the furies of his enemies, and to be restored into his kingdom, not for vanity and pleasure sake, but for his Church sake. (To whom he knew) his government was acceptable. For in deed so David warred against his enemies, as, that boys and girls at home, in the Church, and in schools, might be perfect in learning, might read the Law in Moses, and here the Interpreters of the Law and of the promises, wherein God had made himself known. Unto this rue do few Governors bend their endeavour. julius Cesar warred because he would not be spoiled of his dignity by the envious. Antonius' warred to the end he might devour that which another had gotten. But in the Church of God, all godly governors ought to foresee that good end and purpose, how the policies thereof ought to be car●● for, defended, and preserved, that in them the knowledge of God might be advanced. For in deed to that end are men created unto society, that in this their often ass●n●blie the knowledge of God might shine forth amongst them, and that God might be honoured and called upon, and that some by others might be edified in that doctrine which plainly openeth the way unto eternal joy and fellowship with god. Unto this special work, namely (the advancement of the doctrine) ought all policies and degrees of life to serve. For as a Lantern without a light in it, serveth to no use in darkness: So Cities (wherein the knowledge of God, and doctrine of his benefits is extinct) are unprofitable monuments. Neither in deed are these words to be so read by the way, as if that the Synagogue of the people should flock about a man. But let i conflict in David, even with his own affections, be considered of us. For not without great motion of the mind was this final cause of his reduction or recovery of God's favour, pronounced. He prayeth that he may be reduced, and is therewith prepared unto obedience. He is willing to obey gods will, yea though he be not reduced, and yet doth he not cast away faith touching forgiveness of his sins, neither prescribeth he any manner of time. Yea, he wisheth not to be reduced again, if he might deliver his son from eternal damnation: rather than so reduced, that thereby he should for ever and for ever destroy his son, and a great multitude of his Citizens. This manner of deliverance grieved David more than the loss of his kingdom. But he knew that when God brought him back again, he must obey his will, and that through zeal towards God and his Church, our affections must needs be vanquished. So Religion in us, and piety towards God and his Church, vanquisheth other motions of the mind. But where he speaketh (of the ascending of God on high) that may be understood by relation, and not absolutely so in deed. For than is God exalted in our sight, when he is known of us aright, called upon, and worshipped according to his word delivered, and when we reject all false opinions, and worshippings which are wide from the rule of his divine Institution. Wherefore, seeing that studies after the heavenly doctrine, in tune of tumults wax more faint, and the due honour of God might so be hindered, David, being very careful for these special benefits, with a godly zeal craved restitution into his kingdom, not to seek after vanity and pleasures, but that he might again gather together and restore the Schools & Churches scattered and defaced with civil wars. So Athanafius being driven into exile by the faction of those Arrians, prayed to God to be restored into his state again for the Church's sake. Verse 8 The Lord judgeth nations. judge me●●h Lord according to my righteousness, and according to mine innocency. THe sentence of nature and of the Law written, is known, which forbiddeth him to give judgement, who defendeth the contrary part of the controversy. 1. Tim. 1. Wherefore David neither arrogateth unto himself authority of judging in this controversy, neither yet granteth he the same unto his enemies, but he appealeth unto the judge in whom there is no respect of persons, and which beholdeth thoroughly the deep secrets of man's heart. But he, in this Court, allegeth the righteousness, not in deed of the person, but of the cause, and setteth against those false forged slanders, the testimony of a good Conscience, as a Gorgon or Shield to terrify his enemies withal. Furthermore, many are the causes which exhort us to defend the integrity of our Conscience. The first, is the commandment of God, 1. Tim. 1 Fight the good fight, keeping faith and good Conscience. Also, The end of the commandment is love from a pure heart, and good conscience, and faith unfeigned. Let these sayings be fixed in our minds, and guide us, that we do not any thing against conscience. (That is) that we wittingly break not the law of God. The second cause is, that faith may be retained: for there are two contradictory or gainsaying affects. To do willingly and wittingly against God's commandments: and to have a desire to repent, without which, faith cannot be. An evil conscience, therefore, and faith cannot be in the heart both at once. The third cause, That true prayer might be performed of us. For he that hath still an evil purpose of mind, calleth upon God in vain: Nay, he cannot pray at all, because he cometh unto God without repentance and faith. Now let a man consider what a wretchedness it is to live careless of God, (that is) not to be able to crave and hope for the help of God, but to be forsaken of God, and enthralled of the devil. The fourth cause is, Confidence in the help and protection of God. This cause riseth of the former causes. For he that with a good conscience endeavoureth himself, hath ever a good confidence, which is the sweet Nurse of old age. The fifth cause is, tranquillity of mind▪ Touching this cause, let us hold fast that most sweet saying of Gre. Nazianzen. No thing so much rejoiceth us, as a pure conscience, and a good hope. The siste cause is, The mitigation and deliverance in calamities. For surely some help it is, when sin and mischiefs meet not together. For these causes and such like, we must endeavour ourselves that our conscience in all actions agree with the word of God, neither that we do or allow of any thing against conscience: And when we retain such integrity of conscience, the mind is at quiet, it holdeth fast faith, and remaineth in favour with God and man. Verse 9 Let the wickedness of sinners (I pray thee) come to an end, and save thou the just, O God, that searchest hearts and reins. Verse 10 My help cometh of the Lord: which preserveth them that be true of heart. Verse 11 God is a just Judge, and a God which is angry every day. GOd will be acknowledged and discerned from all other natures by certain properties, because we can not feel or embrace him in our corporal arms. And these properties in every our prayer must we think upon, that we may discern the true God from all natures and false gods. For it is needful a man know to whom he speaketh, where god hath here made himself known what manner of God he is, whether and why he heareth us. In this place David reciteth while he is in praying, three notable and clear properties. Whereof the first is Omnipotency. For it is only proper unto the Omnipotent nature to look into all men's hearts, and to discern true sorrows from dissembling sorrows. And seeing this property may not be attributed unto any creature, it must needs be a clear thing, that we ought not to make our prayers unto men that are dead. The second property in this place recited, is The Righteousness of God, who is angry against all sins and wickedness which are opp●gnant to his law. Of this property we have spoken more in the fift Psalm. The third property is The goodness of God, which helpeth those that are true of heart. (That is) truly calling upon him in Spirit and truth without any other causes incident, So happened it with Adam and Eve after their fall, when they could not be helped by angels, nor by their own policies, neither yet by any other creature. Then comes God from his secret throne, and received sinners to his favour, and gives them life. Let our mind therefore behold this true God, which made himself known by sending his son, publishing witness of him, by raising from death to life, and other miracles done. And let our mind therewith think that this is the true Creator and helper, which is wise, which heareth us, and is both true, bountiful, Just and sincere, punishing also wickedness and sins which are contrary unto his righteousness. Verse 12. If the wicked will not be converted, he hath sharpened his Sword, he hath bend his Bow, and prepared the same. Verse 13. And he hath made ready for them, weapons of death, and he hath prepared for them hot burning arrows. THe godly Reader (without any Expositor) well understandeth Hypoteposis. how gallant a Description this is, and how fearful unto the ungodly multitude. For he painteth out as in a Table, how God is armed with his Sword, purposely prepared, and with his Bow, not unbent, but ready bent, whose Arrows miss not the mark, but hit home surely, and cast down whatsoever they are leveled at. Beholding this Similitude, let us acknowledge the most just wrath of God, & let us crave with un ayned repentance for his sons sake, that he would assuage the same. Undoubtedly, if we were not of hearts as hard as Iron, this heavy sight would thoroughly move us, and would leave the pricks of repentance in our hearts. But we are too frozen hearted to think upon so great matters: Wherefore let us cry ●ut and say with Hieremie Cap. 2. Turn me O Lord, and I shall be turned: Correct me O Lord in thy judgement not in thy fury, lest I be brought unto nothing. Let us also learn the difference of chastisement towards the godly, and of punishment towards the wicked. For of the godly it is said in another Psalm: I will visit their sins with the rod. This Fatherly chastisement is not a token of rejection, but an exercise of godliness. And unto this trial of faith may those little verses of Mantuan be rightly applied, Sit licet in Natos facies austera parentum, Aequa tamen semper mens est, & amica voluntas. Though Parents cast their countenance stern upon their children, yet An equal mind and friendly will always they use most fit. But of the ungodly ones Amos reciteth a heavy sentence. All sinners shall die with the Sword. (That is) shall fall out of present punishments in this life, unto eternal torments. Which things (sith so they be) let us with David earnestly pray for their destruction universally. (And for the godly) Lord reprove me not in thy wrath. (That is) cha●●en us as a Father, not with a Sword, but with a Rod, which within a little while after is cast into the fire. Verse 14 Behold, he hath conceived unrighteousness, and is great with sorrow, and bringeth forth vanity. Verse 15 He diggeth a pit and delveth the same, and is fallen into the pit which he made. Verse 16 His labour shall be turned upon his own head, and his iniquity shall rebound upon his own pate. HEre are notable descriptions of the vanity of such devices as are put in ure by the enemies against the godly ones, which truly call upon God. For though the ungodly bend and practise all their counsels to the subversion of the Church, yet (so much as to the effect of the purpose pertaineth) they bring forth vanity, and fall into the same pit which they digged for the godly. Finally, the● mischievous practices (whereby they endeavour to subvert and destroy the godly ones) redound upon their own pates. The histories of Senacherib, julianus, and others, are known, which in midst of their race have been overthrown by the hand of God, and could not go thorough with the web that they began to spin. Unto these Histories I will annex an Epigram of Absalon, hanging upon the Dake. Degener immerito rapuisti sceptra parenti O juvenis Patriae pestis acerba tuae. Digna tuis ceptis sed pena secuta vagantem Frondibus Arboreis implicuere comae. Hasta joab maduit forti vibrata lacerto. Sanguine, transfixo pectore tincta tuo. Has scelerum penas pulso dedit ille parent I nunc et patrijs insidiare bonis. causeless hast thou, O Child degenerate and Imp, destruction (of thy country) dire Deprived thy Parents of their royal state but (fleeing thou) foundst guerdon due for hire. When Oa●en bows thy bushy hair fast held and joab in thy blood imbrued his lance Thy body through: For Parents so exiled go now and work thy countries hindrance. verse 17 I will magnify thee O Lord according to thy righteousness: and I will sing unto the name of the most high. THe last verse is a thanksgiving for deliverance. But seeing in other places I have oftentimes spoken of this virtue, I am now more brief. And I heartily beseech God, that he would vouchsafe to confute these slanders and sicophancies of the enemies of the Gospel, as he confounded those in the Deluge, in the burning of Sodom and Gomorrha, in the Gen. 19 Exod. 14. & 15. destruction of Egypt, and in the subversion of the Canaanites. The eight Psalm. Domine dominus▪ etc. THE TITLE THe Learned sort do reason what may be signified by the word Githith. Which if we will follow the true signification, we shall find that this word importeth the same that Torcular, or a vain press, doth, But seeing the proper signification thereof little purporteth the meaning of the psalm, let us be content with the opinion of them, which suppose the word● Githith, to be borrowed of a musical instrument, resembling some similitude of a wine press. For in such reasonings or disputations, this notable saying of Varroncayrbe commended. It is the part of a Good Grammarian, to be ignorant of certain things. THE ARGUMENT. THere is one proper and principal meaning of the scripture, which the common order of the phrase or speech, and scope of matters or argument bringeth forth, neither mustwe imagine that the scripture is like unto soft wax: which some time representeth the figure of Mars, sometime of chaste Minerva, Now, Venus, & now Cupid. For that speech which hath not one simple meaning, teacheth no certain matter: and this reason or method of Interpreting, (which separateth out the Oracles of God, into divers meanings) weakeneth the authority of the scripture. Which things sith so they be, we will not apply this psalm unto our creation and to the knowledge of God, which we gather by the workmanship or creation of the world: but we will follow the right course and prophecies of the Son of God, who in the 21. of Mat. interpreteth this Psalm as touching his kingdom. Of the same effect or meaning is the Author of the epistle to the hebrews. 2. cap. Therefore is this 8. psalm a prophecy of the kingdom of Christ gathering unto him an everlasting Church, out of all mankind by the ministry of the Gospel, and delivering her from the tyranny of the devil, and from eternal death, and sanctifying her with his holy spirit. Finally raising the same from death unto the glory and life everlasting. But as the best moneys are not esteemed by their greatness or quantity but by their massines and weight: So this psalm in a marvelous brevity containeth many notable places. As in respect of the word of God, of the publishing thereof, of the sending of the Son of God into the world, of the calling of the Gentiles, of the efficacy of the Gospel, of the passion and resurrection of Christ, of the glory of Christ, and of the eternal Church. Concerning these so great matters, I will speak, not so much as I ought by duty, but so much as I understand, and shallbe able to do. Verse. 1. OH Lord which art our Lord, How marvelous is thy name over all the earth: which hast set thy Glory above the Heavens. THe beginning is taken from an Admiration. I saith he, as astonished, do much muse, thinking of the unspeakable. Fatherly love of God to mankind, which thing he would not for ever have hidden in an unknown light, unto all exeatures. But commingeforth of his Heavenly throne, made himself known not only by making all things of nothing, but by sending his Son, bestowing upon mankind his Gospel, by which the holy Ghost is made effectual, and regenerateth many from amongst the Jews and Gentiles, unto life everlasting. For the word (Name) here signifieth, the knowledge or acknowledgement, and the worship and invocation upon the name of God. For by right who would not marvel that by the dispersed voice of the Gospel the kingdom of God should be begun in many men, and that the kingdom of Satan horribly raiging in mankind, should be utterly destroyed? Certain I am more moved with consideration of this wonderful work, then with that same creation of all things. For think ye well, what a matter it is, when Ethnics or Heathen people polluted with worshipping Idols, with sacrifice of man's flesh, yea with vile confusion of lusts and other furies, are called unto the acknowledgement and worshipping of God. But because, as touching the calling of the Gentiles. I do seem to speak sufficient largely in the 11. psalm. I come now to the verse following. Verse. 2. Out of the mouth of infants and sucklings hast thou fastened thy strength, by reason of thine enemies, that thou mayest overcome the enemy and the avenger. WHat seemeth more absurd, then that a few feeble persons furnished with no power, as it were wanderers, some running one way some an other throughout the whole world, should establish mutation of religion, and should promise men eternal benefits, when as themselves are in greatest miseries distressed? This objection touching the absurdity and difficulty of so great providence, doth our present psalm beforehand deal with: commanding that the Apostles and other doctors do follow their captain Christ, and surely trust that this Lord will incline the people's minds, to enlarge the Gospel, and that he will bridle the cruelty of tyrants. God (saith this psalm) stirreth up base and feeble persons, to preach the Gospel, yea though tyrants withstand the same and great rulers of the world. In this saying there is set down a double consolation. For first we are admonished, that being moved with the imbecility of these teachers, we do not contemn the gospel, nay lest our own weakness move us to forsake the ministry of the Gospel. Again, here is help promised. When it is said, That God maketh perfect his praise. For God helpeth these teachers, as it is said in the▪ 51. cap. of Esay. I have put my word in thy mouth, and the shadow of my hands shall protect thee, that I may plant the heavens. etc. Great are these premises which far exceed all human devices and all the strengths of men. Therefore are they derided beyond measure of the ungodly wise wordlings. But let us in the Church of God know that this true consolation of necessity ought to be inculcate into every one of us, that our minds might be confirmed in private and public life against hazards or dangers in professing of the Gospel. And although the importance of things which this verse containeth can not be conceived, yet notwithstanding let us diligently consider the efficacy of the words. For when he saith (Out of the mouth) he discerneth the principal Cause from the instrumental cause, as if he said, Christ is of power able and effectual by the ministery of the Gospel. The ministers are only, Earthen vessels wherein is carried about great treasure, that it may be the power of God, and not ours 2. Cor. 4. For he which planteth is nothing, neither is he any thing that watereth, but it is God which giveth the increase. 1. Cor. 3. And Christ saith: It is not you which speak, but the Spirit of your father which speaketh in you. Mat▪ 10. Hither unto pertaineth that most pleasant saying of Nazianzen. Nos linguam commodato damus Spiritui sancto. That is, We give our tongue to the holy Ghost bestowed upon us. But after that he hath showed the difference of the cause principal and instrumental, he declareth plainly, not obscurely, what manner instruments they be which God useth in gathering of his Church together. God hath chosen (saith Ludovicus vives in his 2. book of Christian doctrine) unto so great and wonderful work the Apostles, private men, base, feeble, unskilful, and Infants, than whom none could seem to be less fit for the purpose. But he chose the weaklings of the world (as S. Paul saith) to confound the mighty ones. 1. Cor. 1. It is the point of a most skilful and most expert Artificer, to work that in a bad and simple instrument, which another man can scarcely do in a most apt and most likely for the purpose. Like as men say Apelles with a coal taken out of the fire, did so lively paint out him, of whom he was bidden to Ptholomeus his dinner, that all men there acknowledged the same guestesbidder even at the first shadowing. But it is not to be marveled, that God performeth what pleaseth him, in likely and fit instruments, who needeth none instruments at all, whatsoever he purposeth to make. Therefore sent he a very few unto very many, the rude to the skilful, he sent children unto most exquisite and most eloquent persons, he sent the simple to the subtle ones, the unarmed to the armed, the weaklings to the warriors, and the poor he sent to the rule and domination over the people of Rome. For it was convenient that at the beginning such a lowly and base state should be in the founders of this building, lest they should attribute any thing unto human strength and cunning, or repose any trust or confidence in them, but utterly distrusting their own infirmities, should depend wholly upon the help and safeguard of God. Both least any man might attribute any thing of those things which were wrought, unto man's power: and also, lest that the same Apostles might contemn or despise any humility or base estate of others, being mindful of their own. Thus far vives. But as touching that which I have spoken of the Apostles, the same may in like manner be said of all teachers in the Church, For so Paul crieth out: For these things who is fit or meeter? Namely, to expound the doctrine, to judge and decide greatest controversies, and to bear rule in the Church. But what do these infants and sucklings bring to pass? Are they only enfeebled with vain contention, which neither profiteth themselves nor other? No (saith he) the labours of the godly Ministers in the church do not only profit men a short time, but the fruits are everlasting of them which teach, who do gather unto God an eternal church, and are themselves enriched with eternal rewards. This Consolation, is most oftentimes repeated, as Paul saith 1. Cor. 15. Your labour shall not be frustrate in the Lord. And in the 1. Rom. The Gospel is the power of God unto salvation to so many as believe. That thing also is most worthy of admiration, that the Apostles persuaded both the learned and unlearned of their time, in so profound matters, and far passing the vigour of man's wit, when as Philosophers could hardly persuade others in moral things, more hardly in natural things, being furnished and prepared with knowledge, eloquence and use. But that the kingdom of God (as Paule ●aith) consisteth not in words, but in power. 1. Cor. 4. The history of most worthy memory showeth which is recited of Ruffinus in the 10. book of the Ecclesiastical History. A certain old man in the Council of Nicene, smally learned, and of little knowledge, but a constant confessor of Christ, was not afraid to encounter with an eloquent and witty Philosopher, and with him to dispute as touching the verity of faith. Neither in deed alleged he delusions of subtle & crafty speech, but an evident and plain meaning of truth. Hear nigh (saith he) Philosopher, There is one God, the Creator of heaven and earth, and of all things as well visible as invisible, who created all things with the efficacy of his word, and with his holy Spirit established the same. Therefore this word, whom we call the Son of God, being merciful towards mankind, which led their life in errors like unto bruit beasts, was content to be borne of a woman, to be conversant amongst men, and for them vouchsafed to die: and he shall come again to judge of all those things which have been done by every one in this life. That th●se things are and shallbe thus, for a truth we believe, neither inquire we cur●ouslye upon any part. Do not thou therefore weary thyself in vain with searching for reasons and demonstrations of those things whose protection is faith: or with busy questioning by what manner or means, any one of these things may either seem possible to be brought to pass, or not brought to pass: But answer me demanding thee, believest thou these things? The Philosopher being thoroughly touched to the quick, said, he believed him, and rejoiced to see himself conquered, professed and held the same opinion in those things, as the old man did, and persuaded others that they would be of the same mind with him, protesting solemnly that this was done by God's providence, to the end he might be converted to embrace the Christian Religion. For so long (saith he) as by words the matter was handled with me, I answered again words for words, and what so was spoken with cunning of speech, I laboured to confute. But when for words, virtue proceeded out of the speakers mouth: words could not withstand virtue, neither could man withstand God. The universal church is full of histories of such like examples, which declare that God, when we are weak doth use courage and strength for us. Omitting therefore longer recital of examples, touching the latter part of the second verse viz. That thou mayst destroy both the enemy, and the avenger, I will now speak a few words. We bear about with us a doctrine hated of the world and we seem not any thing able therein to do good, because mighty kings are against our proceedings, and there are many impediments, as poverty, famine, and fear of most cruel punishments. Amidst these mischiefs, let us think upon the promise set down in this Psalm. That thou mayst destroy both the enemy, and the Avenger. And let us trust not only to find defence, but also felicity in gathering the church of God. So did God unto Abraham promise defence, rewards, and good success, saying, I am thy Protector, and thy reward is great. Gen. 14. and 16. For the enemies of the gospel are restrained, either by sound conversion unto Christ, either else by universal coufusion, as in this age some be, when they read Luther's works, not in deed with zeal of godliness, but to catch matter, wherein busily stirring, they bestow their infamous speeches: but being vanquished with the evidency of truth, they have yielded up the victory unto Christ, and of very enemies are become most vehement and earnest defenders of the doctrine of the gospel. But julianus and other tyrants unrecoverable, are like little clouds clean vanished away by Christ, sitting at the right hand of his Father. These things sith they so be, let us every one of us more zealously and fervently in his vocation learn and teach the gospel, and let us daily adjoin our prayers to this end. Let us call and cry unto God by the Mediator our lord Jesus Christ, that he would govern, defend and, preserve us, and either call back the enemies of the gospel, unto sincere doctrine, or else utterly to confound and destroy them. Verse. 3. Because I shall see the heavens, the works of thine hands, the Moon and the Stars which thou hast framed. IN reading the Prophets, we must diligently consider what sayings are spoken touching the accomplishment thereof. Therefore as the next verse before specifyeth of the original beginning and preaching of the gospel: by which the church is congregate: So this verse describeth the accomplishment which shall be brought to pass in the whole church, when as raised from death, she shall possess eternal life: The example whereof in deed, the Apostles saw in the chief head, and in the members thereof, when they were beholders of the resurrection and ascension of Christ. For therein saw they mortality quite abolished, they saw a new nature shining in the light of heaven, yea, a new righteousness and a new life. So doth Esay describe the kingdom of Christ, in his 65. Chap. For, speaking of the original and free preaching thereof, he saith: Behold I go unto a nation which know me not. And of the fulfilling of this kingdom he sayeth moreover: Behold, I make a new heaven and a new earth, cap. eod. Revel. joh. 21. Verse 4. What is man, that thou art so mindful of him? Or the Son of man whom thou so regardest? Verse. 5. Thou hast made him not much inferior unto God, and with glory and honour wilt thou crown him. THe fourth and fift verses describe the calamity and deliverance of Christ. A great and unspeakable misery it is which is set down in the 8. Chap. of Matthew Foxes have holes, and birds of the air have nests, but the Son of man hath not whereon to lay his head. And it is said in the 53. of Esay: He was despised and abhorred of men, he was such a man as had good experience of sorrows and troubles. But a far greater misery is it to be seen forsaking of God, as it is said in this verse of Tyrt. Non Exul curae ducitur esse Deo. The Exile is not thought Of God, to be cared for aught. Christ feeling this misery, spoke that most sorrowful sentence which is extant in the 22. Psalm. My God, my God, why hast thou forsaken me? As if he had said, I lament not for the rending of my body in pieces, or for the death that. I suffer, but for another far greater mischief, that thou forsakest me, because I feel no joy at my heart, which other holy ones do feel, whom thou comfortest Nay, I feel that thou art horribly angry with the sin. of mankind, by reason whereof I am now condemned is this death before thy presence, I say before thee. It were no bitter torment unto me to be cruelly handled by the judgement of the world. But to feel thy displeasure is a heavy case. And although it is true, and the church hath always so taught, that the nature divine neither departed from the body nor from the soul of Christ, no not after death. Yet the nature divine united to the body and the soul (by a wonderful and unspeakable means) ceased: So as nature of man in him might both suffer and die, Like as Ireneus saith: (That is) He did not put forth all his strength, but obeyed unto his eternal Father in this humility. This secret wisdom shall be learned of us in the life everlasting. Now (as it is delivered us in the word) we must embrace it by faith, neither can it be comprehended in man's cogitation, or expressed in words. But as the Son of God before the glory of the future Sabbath, rested in death, and in the grave: So the whole Church hath her beginning from the like rest or surceasing, that is, from death: Wherein albeit we seem to be forsaken, yet we shall assuredly be raised again from death unto eternal life: Wherein we shall see God in his presence, and have the fruition of his wonderful great wisdom. Thou wilt crown him with glory and honour. Hitherto hath he expressly declared the wonderful and inspeakable humility which Christ performed in suffering the wrath of God, as if he had been polluted with mine, thine, and the sins of all men. Now followeth a description of the glory of Christ in his resurrection and ascension. This Lord remained not in death and in the grave: but being risen from death to life, ascended up into heaven, that he might give gifts unto those which call upon him: namely, the holy Ghost, and life everlasting. But who can express the greatness of this glory, whereas unto Christ God and Man, all power is given in heaven and in earth▪ Whereby in deed he overcometh death, destroyeth sin, giveth righteousness, raiseth from death to life, giveth his holy Spirit and life everlasting to all believers. This glory (Paul in 2. Philip. describing) saith: God hath exalted him, and given him a name which surpasseth all names: that in the name of jesus every knee shall bow, in heaven, earth, and hell. And all tongues shall confess that Jesus Christ our Lord is in the glory of his Father. Verse 6. Thou hast ordained him above the wo●kes of thy hands, all things hast thou laid under his feet. A Notable Expolition or pullishing of the meaning of Christ's glory, proponinge both doctrine and consolation. For it teacheth that Christ is the king of Kings and Lord of Lords, Judge over quick and dead, vanquysher of sin and death, and the Rostorer of righteousness and life. And the restriction or Limitation added by Paul unto this universal point, is well known as he saith 1. Cor. 15. He hath made all things subject under his feet. And where he saith he hath made all things subject under his feet, no doubt besides him, who hath made all things obedient unto him. Moreover, he comforteth us and biddeth us by faith to crave and look for help of Christ, who not only wit but also can help those that flee unto him, for as much as he hath all things in his power. Whether therefore, fears within us, or fright without vex us, let us always depend of this Lord, and let us repose all our hope of salvation in him, which hope truly shall not disapoynté them that so trust in him. Verse. 7. All Sheep and Oxen, yea the beasts of the field, Birds of the air, and Fish of the Sea, which walk in the paths of the Sea. THat which a little before he spoke universally, now doth he amplify by parts. For even as in Adam's fall we lost the Lord over all living Creatures: So in Christ we receive our lost inheritance, for we are partakers of all the benefits of Christ. This place also teacheth, that good gifts corporal are to be craved by us of Christ, in as much as all things are in his power. Finally, he confirmeth christian liberty in use of meats, For as Paul 1. Cor. 10. out of that saying in 24. psalm. (The Earth is the Lords, and the fullness thereof) learnedly groundeth this sentence, viz. Whatsoever is sold in the Shambles, that eat ye, questioning nothing for Conscience sake. So we may apply the same consequence out of these verses. There is mentioned a certain History worthy of memory in Lib, 1. of the histories Tripartite, and 10. Cap. Of Spiridion a Bishop of Cyprus, unto whom when a Guest came upon a fasting day, and that accustomed provision of meat could not such a day be upon a sudden made, he commanded the fleshmeate which he had in his house dressed, to be set upon the table. The Guest seeing this, said: I will not this day eat any of this meat, for I am a Christian. Then said Spiridion, And even for this cause it is meet that thou eat, because thou art a Christian. For every Creature of God is good, and not to be rejected, which with thanksgiving is received. The Guest yielded to his purpose, and gave God thanks, considering upon the liberty given us from our Lord Jesus Christ, by means whereof we are not only freed from the Laws or Limits of these meats, but much more from other far grievous bonds, and fastened the Law unto his persecution, because he would not condemn us. Verse. 8. O Lord which art our Lord, how marvelous is thy name over all the earth. THis last verse is a repetition of the first, putting us in mind that the proper worshipping of God in his Church, is Confession of our sins, Thankesgeuing● of his benefits, and the preaching of the gospel, wherein the glory of God, and of his Son our Lord Jesus Christ, is advanced, and the life everlasting illuminated in many persons. ❧ The ix. Psalm. Exaltabo te Domine. etc. THE TITLE. A Great obscurity or darkness is there in the Titles of the Psalms. Wherefore, if we cannot in all places touch the truth, let us yet be content with that which abhorreth not from the truth. I know that certain Interpreters apply the word Almuth, unto that phrase which they commonly call Bassium, as in my Grammar explication is set down of the fift Psalm. But because it is the most bold and constant way, (as the Grecians say) I will enter here the beaten way, and I will understand Almuth Laben to be signified of the Church, which is a beautiful and flourishing youth, and yet in secret manner, (That is) not in utter appearance to the eyes of the ungodly, who judge this Congregation to be a company of old wives, telling tales at their distaff. THE ARGUMENT. THe state or condition of this psalm, is to show forth the universal works of God, persecution and deliverance of his Church, and preservation of the body thereof, yea, although in some part she be cruelly dealt with: and also either the Conversion, or else the Subversion of the enemies of the gospel. All wise men marvel, why the Church is in this life subject unto so great miseries, and they do reason what manner of counsels or determinations those are which God, useth in governing his church. Again, whether the Church shall (amids the ruins of kingdoms) have any being, or no. Concerning these secret and marvelous matters, doth this ninth psalm admonish us, and teacheth the principal lights of the Church how to suffer great calamities, by the assured providence of God, and that this Church (which publisheth the word of true doctrine) shall not altogether be oppressed at any time, albeit every member thereof be exercised with divers calamities. Finally, it showeth that the cruelties of the ungodly (which now and then rage against the church) are by notable examples punished: Like as Pharaoh, the Canaanites, jews and Aethnickes, whose cruelty was great. Let us also thankfully with David celebrate or solemnize this everlasting conservation of God's Church, and let us fix in our minds the words of his promise, viz. Let them all trust in thee, which know thy name, because thou forsakest not them which seek for thee. Verse 1. I Will give thanks unto thee O Lord with my whole heart, I will declare all thy wondrous works. Verse 2 I will be glad and rejoice in thee, I will sing unto thy name, O most High. TO give thanks with all the heart, (saith D. Luther) is neither to boast of yourself in prosperity, neither yet grudge against God in adversity: but in both states to thank God, with like true, and not famed praise. Which thing to do, how hard and diffyculte it is, experience sufficiently showeth. For albeit in prosperity commonly the words of thanksgiving be usual with us: yet in adversity seldom times are such speeches heard of us. The Lord hath given, the Lord hath taken away, blessed be the name of the Lord. job. 1. & 3. But how fervent n1g-nn's mind is here in such giving of thanks, the circumstance of the words declareth evidently and not obscurely. I will give thanks (saith he) I will declare, I will be glad, I will rejoice, I will sing. Q. D. Hereby, not only the mind and tongue do worship God, but also the other members do show a token of thankfulness. And although the works of God cannot be expounded in words, yet in the godly ones there is such a fervency and earnest desire to worship God, that this saying of Virgil may be borrowed well, touching them. Possunt, quia posse videntur. They can, because they seem to be able. This may also be spoken exclusively in such manner, that the universal part may be reduced unto a certain likeness, and of others the exclusive signified Q. D. as thus, I will declare nothing but thy marvelous works. That is, thy marvelous government and defence of the Church against Tyrants, fanatical reachers, and other their mischievous mates. For in deed, a great miracle is the conservation perpetual of the Church amidst so great downfalls and devastations of Imperies: As in the Deluge, all other opinions and sects were overwhelmed (Noah and his Family only preserved) and that even by God's manifest help in deed. Verse 3 Because thou hast turned mine enemies backwards, they shall fall, and pearish from thy face. AS if he said, great and weighty is the cause, why I should with heart and mouth render thanks unto thee. For that thou subduest and subvertest the enemies of thy Church, and not only preservest some privately, which know thee aright, but also safegardest other congregations publicly, and the ministery of thy Gospel, and some habitations for exercise of godly studies. But this speech (They shall perish from before thy face) seemeth to be borrowed out of the history which is recited in the 14. of Exodus, viz. And now approached the Morning watch, and behold, the Lord looking upon the Tents of the Egyptians, through the fiery and cloudy Pillar, slew the host of them, and overthrew their Chariots, and they were thrown into the Sea. For the face or beholding of the Lord, signifieth a divine terror, by means whereof, in their amazed minds they fled when no man pursued them. This terror is called a divine inward fear, whose notable example jovianus Pontanus reciteth in his ●. Book of Fortune, cap. 15. When Theodosius Augustus with a very small power of Soldiers, waged battle with Arbogastus, Francus, and Engenius, a storm suddenly sent from heaven, gave help unto him and his. For, such a vehement whirling wind bet upon the backs and faces of his enemies, that their own weapons sent from them, rebounded violently upon themselves, and their strokes were quite aveyded, and enforced them cowardly to retire back again. This matter Claudianus remembering, saith. O nimium dilect Deo cui fundit ab antris Aeolus armatas acies, cui militat aether, Et coniurati veniunt ad classica venti. Oh thou so much beloved of God, whom Aeolus from caves Whole armed hosts sends forth, and in distress thine honour saves. With whom when Firmament doth fight in battle force amain: The bustling winds to win thy weal, their Trumpets sound again. So then Theodosius overcame his seditious enemies in a mighty battle: of whom the one Arbogastus Francas (with his host scattered) procured his own death in the slight like unto Saul. The other, being Eugenius was commanded to be slain, and to die for it according to the Laws. Verse 4. Because thou hast performed Judgement unto me, and my cause: Thou hast sit upon thy throne, O judge of righteousness. THe conflicts of the Church cannot be ended by men in Princely authority, nor by the policy of Magistrates, as other public controversies touching Civil affairs are ended and taken up. For the perverse and blasphemous Papists do not yield, though they be convict by their own, and by the immovable Testimonies of God's word. Therefore doth God at length confute the wilful obstinacy of the ungodly by some notable example, utterly confounding all the whole faction and pack of them, as he confounded Pharaoh, jerusalem after the preaching of the Apostles: the Manycheis, the Arrians and others. Furthermore, God alone is a just Judge, because he seethe the deep secrets of man's heart, and is equal in dealing with us, not using partiality, and hath strength or power against the ungodly. But men either sin in their judgement by error, or else be partial in judging, either else are not able to execute punishment, being destitute of strength and power. Wherefore, Magistrates must be forgiven offences which are not notorious. Like as jason Phereus' saith: That he which altogether looketh after righteousness, doth in the mean time committee many unjust things in smaller matters, which are to be forgiven him that defendeth the state of government, and preserveth the rule of the common weal, with the judgement and laws thereof. And Euripidis saith unto this purpose: that it is profitable to bear with ignorances of great men in authority. Verse 5. Thou hast rebuked the Nations, thou hast destroyed the ungodly: Thou hast extinguished their name for ever and ever. GOd by sundry and divers means, rebuketh Nations. For, first, by preaching the Law and the Gospel, he accuseth the sin of all mankind, as Paul saith, Rom. 1. The wrath of God is revealed from heaven, etc. Moreover, God reproveth sin, with horrible and grievous punishments public and private, which are (as it were) the voice of the Law showing us of the wrath of God. But (whom with the voice of the ministery preaching the Law and the Gospel, neither with signs or tokens of their guyltines, she cannot incline to acknowledge their sin) them doth he now and then shake with unspeakable terrors, wherein the wrath of God is surely set. Aegesippus in his first book and 8. Cham Decla-reth how Aristobulus king of the Jews, through sorrow for that he had slain his own Brother, fell into so great a sickness, that he cast out blood from himself, which (as yet but a Child) when the kings Page earyinge away, and unwittingly poured upon the blood of the kings brother slain, an horrible fear came upon Aristobulus, which both increased his grief, and took away his life. O tragical example in deed, which declareth that God so striketh men's hearts with feeling of his wrath, and so rebuketh the ungodly which are uncurable, that they fall utterly into everlasting destruction. But some man will in this place object, that the name of the ungodly is never razed out of the memory of men, when as in histories every where it is mentioned of Tyrants and others which have also stained themselves with ungodly and mischievous wickedness. I answer: It is one thing to speak with commendation, and another to keep in memory, which all wise men have hated and detested. The Sodomites were so destroyed, that not only their bodies and souls were eternally damned, but also the name and fame of them evermore hateful to all men. For who is not horribly afraid to hear Sodom spoken of? So judas, Pilatus, Herod, Nero, and julianus, like cats taking their heels, have left an evil smell after them, as I may so say with Aristophanes. Verse 6. The strength of the Enemy is fallen away for ever: thou hast destroyed their Cities, the memory of them is also with themselves perished. THe events of things which are read in Histories, be witnesses of this Psalm. The persecution of the Church by the Babylonians, stinted when Babylon was taken of Cyrus, and Balthasar was slain, as Xenophon writeth in his 7. book of the education of Cyrus, Yea, the City and whole Empire of Babylon (as Pliny in his 6. book and 26. Chap. witnesseth) being the head of all the Chaldean Nations, became a desolate place or wilderness, when that in deed it had before contained in length threescore thousand paces within the walls, which were in height two hundredth feet, and in breadth fifty feet. But what so as touching the Monarchy of Babylon, I have here said, the same let us suppose may also be implied concerning other kingdoms. Verse 7. And the Lord shall reign for ever, preparing his seat for judgement. Verse 8. And he shall judge the world in righteousness: And shall give sentence upon all Nations with equity. IN the Psalms there is an usual conference of man's infirmity, and of the power of God. Wherefore, as in the Verse before going, he said, that the change of human state is more ready, then of the most swiftest flying flee: Now he adjoineth the contrary part, as an Antithesis, The Lord (saith he) together with his word and Church cannot by any force be wakened, nor moved out of place. More safer is it therefore, and far better it is to trust in God only, then to put confidence in a thousand Princes amongst mortal men, whose mind, or pleasure, or fortune, or life may be changed. And what so are here spoken touching the judgements of God, the same may be reserved, first in deed unto the ministery of the word, wherein the holy Ghost rebuketh the world of sin, of righteousness, and of judgement. After wards they may be applied unto the final judgement, wherein the secrets of all men's hearts shall be brought forth to light, and the damned sinners shall be thrown into eternal torments. Of this judgement (are testimonies) natural knowledges, which witness that there is a God, and what manner of God, and that he will judge the world. For in vain had God made a difference between honest, and filthy cogitations in men's minds, were it not but that afterwards sollowed a punishment of the same difference confused. Moreover, impossible it is, (seeing there is a God) that there should be no providence, and no difference between the wicked, and the godly. The wicked flourish here, the good are oppressed: Ergo, Needful it is that there do another life remain, wherein the difference shall be. For, in so much as God declared that he had care over Abel, jonathas, Esaias, and jeremias before their death, if he afterwards did neglect them, that should not in deed stand with providence and righteousness. It is manifest therefore, that they which deny there remaineth any other judgement after death, do derogate from God both providence and righteousness, touching a great part of mankind, yea, even of them which here excel in righteousness. For, if God both now neglect his servants, and afterwards no immortality remain, surely I scarcely understand, how either providence or righteousness might be attributed unto God. But these things are in another place, more largely declared at full. Verse 9 And the Lord shall deliver the oppressed: Yea, in time convenient will he deliver, and in Tribulation. Verse 10. And let all that know thy name, put their trust in thee: Because thou forsakest not them that seek thee, Oh Lord. THis most sweet promise and consolation let us oftentimes consider upon, and let us know that it is not given us in vain. God affirmeth that he will never forsake his Church, which truly acknowledgeth, invocateth, and worshippeth him. He also showeth what manner of Congregation the true Church is, namely, a poor and feeble congregation, and which trusteth in the name of the Lord (as Soph●nias in his 3. Chap. saith) Neither in deed doth this Psalm vainly interpose the clause of help and deliverance, unto this promise, viz. (in times convenient) but with great providence speaketh to this purpose. It lieth not in us to prescribe God a mean and time, but these are altogether to be commended unto his Providence, because God (after another manner, and at other time delivereth, then either we in this our imperfection do think or wish for. Of this rule there is extant a notable example in the history of judith. Cap. 8. When judith had knowledge that the Priest had appointed God the space of five days, (She chiding the Priest) said, Who be you that thus tempt God? This speech provoketh more the wrath of God, you have set God a time to help us, being ignorant both of means and time to help ourselves, therefore let us have God before our eyes, and of him crave acceptable event in silence and hope. And that I may let pass other examples, which declare that God is both present with his Church, and doth unfayvedly hear the sighings and prayers of the godly ones. Yea certainly, even in our tune, God preserved in safety the noble Prince john Fridericke, Duty of An. 1534. Sarony, both in his wars and in his captivity, and also afterwards restored him to live prosperously with his wife and children. Verse 10. Sing unto the Lord which dwelleth in Zion, Show forth his loving kindnesses unto the Nations. HE clearly affirmeth, that there is the Church and House of God, and there doth God dwell, where the promise of grace, and life everlasting is preached, which God hath revealed peculyarlye: For the Ethnics do know the Law after a sort, but for this are they not the children of God. But that congregation is the Church of God, wherein soundeth the voice of the Gospel, as I have often said else where. But after we have learned which is the true Church, let us know the commandment of God is, with mind, will, prayer, and confession, we adjoin ourselves unto that Congregation, wheresoever it be. Which when we do, we are then the children of God, sociates of the true Church, and callers upon God in confidence of his Son our Mediator, we are unfeignedly heard, governed, and preserved of God. With this doctrine touching the Church we being confirmed, do seek refuge in the same Tabernacle of God, as the Psalm witnesseth in another place, and (as it were) have hid us by the Altar. Let us know also there is divers calamities set before our eyes, but in these, let us crave and look for help from God. For (that the Church is burdened with great calamities) by the verse following it may be understood, where it is said, that god will haus an account made him touching the blood of the godly ones. Verse 12. Because he will have an account of their blood, He hath remembered it, and forgetteth not the crying of the poor. Hitherto hath he recited doctrine of the judgement of God, and concerning his church, and what manner a one it is: Now makes he mention of the persecution of the holy ones, which is a Testimony of the future judgement. For, impossible it is that God will then neglect those, whom he before showed himself careful of, by notable testimonies: As that john baptist and Paul did please God, manifest testimonies do show. Needful is it therefore, that there follow another judgement, wherein God will make a difference between john Baptist and Herode, between Paul and Nero. With this consideration of the death of the holy ones, let us fully confirm ourselves touching the exaltation in the life to come, and let us assure ourselves that the godly ones are not created for these miseries only. For, although (when as the Son of God shall again openly show himself unto mankind,) the undoubted and open punishments of all the ungodly shall shall be seen in their effect: Yet notwithstanding, even in this life, are their examples set before all men. Herode, who put john Baptist to death, not only received a great overthrow by the host of Areta, king of the Arabians, but also was carried away captive into perpetual exilement unto Lions in Frannce. This misery happened unto him almost ten years after he had beheaded john Baptist. So Herode Agrippa (as S. Luke telleth in 12. chap. Acts) After very great griefs in his inward parts, dying the fit day, was worthily punished for his cruelty wherewith he raged against the first Church in Christ's time. But it were long to reckon up all examples, which declare that God will have account of the blood of the godly ones, yea even in this Psalm. 116 verse. 15. life, and that Precious in the sight of the Lord is the death of his Saints. Unto this history let us a●●ex the parable of the s●ow judge, and of the Widow, Luke. 18. Will not God be avenged for his chosens sake, which cry unto him night and day, and will he be patiented in their miseries? No, I say unto you, he will speedily be reucnged on their behalf. Verse 13. Have mercy upon me, behold my affliction by reafon of mine enemy, thou that liftest me up from the gates of death. Verse 14. That I may show forth thy praises in the gates of the daughter of Zion. I will rejoice in thy salvation. MAny are the causes why God hath burdened his Church with persecution, but the special cause is, for that he will have his presence evidently seen, when as he either preserveth or restoreth them which are destitute of second causes. As in 2. Cor. 1. it is said: We have received in ourselves the answer of death, lest we should put confidence in our own strength, but rather in God, who reviveth the dead, which hath taken us out of so great dangers, that thanks might be rendered unto him not of many men's mouths. And a notable testimony is there in the first example, of Adam and Eve, which manifestly teacheth, that God doth only help mankind, without any second causes or other means. Adam and Eve could not after their fall be helped neither by Angels, nor by their own devises. Here cometh God forth of his secret Throne, receiveth transgressors into favour, and giveth them life: So after the example of Adam and Eve, follow innumerable examples of God's benefits (besides ordinary means in helping mankind. As when God preserved Noah in the Deluge, when he preserved joseph, Gen. 7. whom his brothers purposed to kill, Gen. 37. When he made a way for the Israelites through the red Sea, Exod. 14. So defended he David against Goliath, and others, 4. Reg. 17. So preserved he Daniel amongst the Lions, Dan. 6. and 14. jonas in the Whale's belly, jon. 1. and 2. and in our time, 1534. that noble Prince john Friderike Duke of Saxony and Elector, in his wars and in his captivity. And all men which rightly call upon God, may repeat some of their deliverance, whereas they are manifestly preserved by God without second causes or other means. And therefore doth God hear our prayers, govern and preserve us, that we again should duly worship him in his power, goodness, and mercy, and with word and writing magnify the same. What else beside is there, which we can render unto God? Wherefore let us inculcate or beat into our minds the benefits of God, and commemorate them amongst others. Let us publish it abroad when we are helped and delivered, that others also may be invited unto the acknowledgement, ●●…ocotion, and confidence upon God. Verse 15. The Nations are sunk into the pit, which they made, In the net which they privily laid, is their feet taken. Verse 16. The Lord is known to have done judgements, In the works of his hands is the ungodly man taken, with meditation, Sela: HE alludeth unto the History in the 15. of Exod. where it is written that the Egyptians were sunk down in the Sea like Lead. For it is a Verse proverbial, agreeing with the most elegant figures borrowed in the seventh Psalm. Also, it hath been used in this place to be questioned of, what might be conjectured of the Particle Higgaion. There be which deem this saying to be as much effectual, as the word Sela, and that it is the sign of a certain great and rare affect or motion, as the Poet saith. Non vidisse semel satis sit, juuat usque tueri, In hijs here, in his habita, haec meditare▪ It's not enough this once to see, it veils we view it still: In these stand, in these abide, and-minde these with goodwill. Other writers (amongst whom is the Reverend Doctor Luther) do understand it, touching the exercise of th' ministery of the word, whereby, as with the sword of the Spirit, great matters are accomplished in the Church. For unto us are weapons given, not brazen pieces, but The word of God, and Prayer. By the word, we give the Devil the foil, as Christ gave him the foil, when he opposed this word against him: Avoid Satan, It is written, Thou shalt worship the Lord thy God and him only shalt thou serve. Mat. 4. So, with the Testimony of God's word, do we refute Heretics, and other ungodly sects. And with Prayer do we confound the violency of Tyrants. When Moses prayed, the Host of the Israelites got the upper hand. Exod. 17. When we teach and preach the Gospel, both Devils and Tyrants are overthrown, that they are not able to wage battle against us, nor make horrible spoils, (which to bring to pass) they enforce themselves with a certain outrage of theirs. Verse 17 Let the ungodly be turned down into Hell, yea all Nations which forget God. Unto the discourse as touching the Church, he mixeth a rebuke, wherein he reprehendeth this great mischief and sin, that a great part of men either know not God, or despise him: And inventeth opinions touching God and worshipping of him, after man's beastly boldness. This sin (which is the fountain of all other sins, and which (where it abideth) no virtues are acceptable unto God) doth the holy Ghost rebuke by David, when he saith: Let the Nations pearish which think not upon God. And in deed with a great zeal are these words pronounced of the glory of God, For, what is more vile than man (who is created to the end he should know and worship God indoctrine and obedience) either altogether to be ignorant of God, and divine matters, or else with Giantlike or Cyclopicall barbarousness to scorn the true Religion? But the filthiness of this so great a mischief, is more than either the tongues of Angels, or else of men may possibly utter. Therefore I am brief in this, and with the like brevity of words, I pass thorough the residue of the Verses following in this Psalm. Verse. 18. Because the poor man for ever shall not be forgotten, The hope of the poor shall not pearish for ever. Unto extreme diseases (saith Hypocrates) must we lay extreme remedies. So the holy Ghost, unto the fury of Epicures and Academical dubitations doth oppose a clear affirmation of the doctrine of God's providence. For although by a certain secret determination, God deferreth and prolongeth deliverance of his Church, from these enemies: Yet, as I may so say with S. Hierom. He withdraweth not his help, so there be any to embrace or abide it. To the same purpose pertain the sayings which are read each where as in the 55. psalm. The Lord will not suffer the just man to pearish for ever. And in the 49. of Esay. Can a mother forget her own Child? Though she forget the same, yet will not I forget thee. Again in the Prophet Abacuc. 2. cap. If the Lord tarry any time, wait and look thou for him, because when he cometh, he cometh speedily, and will not linger. Verse. 19 Arise O Lord, let not man have the upper hand, Let the Nations be judged in thy sight. Verse 20. Appoint thou an umpire unto them, O Lord, that the Nations may know they are but men. A True saying it is, whereas not God, but some mortal man beareth rule, there can be no escape from mischiefs and miseries. Most wisely, and most truly are these spoken of Plato. Histories of all ages give us hereof examples. When Augustus reigned, the world was sweetly and peaceably governed: Because God would for a season have peace, laws and discipline restored, and therefore he assisted Augustus. Under Augustulus, or the young Augustus, and such other Princes reigning, there arose new scateringes or divisions, and infinite heaps of miseries. Let us not therefore be so Cyclopicall blind, as that we think this miserable life may be ordered in so great darkness, and in in so great infirmity of our strength, without a governor or schoolmaster, that is, without the holy Ghost, Hierem. 10. like as Hieremie saith: I know O Lord, that man's way lieth not in him to dispose. That is, in so great weakness of man's nature, and in so great dangers wherein we live, in so great difficulty of accomplishing affairs, in so great deceits of the Devil, man's strength is not able without the holy Ghost, to order or govern his vocation and manner of life. Therefore, so oftentimes crieth David, Psalm 119. Verse 34. give me understanding. And again, psalm 119. Verse 124. Deal with thy Servant according unto thy mercy, and teach me thy righteousness. Let us therefore acknowledge our imbecility, and let us remember that we are men, and with all our hearts let us crave that the holy Ghost would vouchsafe to be present with us as our Governor and Helper, which thing when we shall do, experience shall teach, that we are undoubtedly governed and helped of the holy Ghost, Amen The tenth Psalm. Vt quid Domine, etc. THE ARGUMENT. THere are two parts of this tenth Psalm. The first is a notable portraiture of antichrist, who (as Paul saith 2. Thest. 2.) is the man of sin, and Son of perdition, extolling himself above all that is called God, or godliness. Yea, placing himself as a God, in the Church of God, and boasting himself that he is a God. This same terrible picture of Antichrist, let the Reader more diligently look upon, and afterwards cast about his eyes upon that congregation, which is called the Church of God, and let him consider specially, where he findeth such confusion of doctrine, of Religion, and of manners. Certes (I looking upon this image) suppose, that no confusion, man of sin, nor tyranny, more like resembleth the same, than the jurisdiction of the Bishop of Rome, whose mind is polluted with mad worshipping of Images, whose tongue with blasphemies, whose hands with cruel bloodshed of the holy ones, and whose other members are defiled with filthy lusts. The second part of this psalm, is a fervent prayer, wherein the Church with unfeigned sighs and tears prayeth, that God for his glory sake, would destroy all Idolatry, all popish errors, and abominations, and in many men's minds inflame the light of the Gospel, and true Invocation upon God, and that he would frame our hearts unto true obedience, that we may thankfully honour and worship him in all eternity. In these two places, or parts, consisteth the effect of this psalm. Verse. 1. WHy standest thou a far of, Oh Lord? thou hidest thyself in time of trouble. Verse. 2. The poor man smarteth in the pride of the ungodly Let them be taken in the devices which they have purposed. THe beginning is a sorrowful complaint of the Church, struglinge with temptation or trial of abjection. For the Church (seeing the slender number of her flock, with the miseries and deformities therein. Again, the power and horrible fury of Antichrist, which endeavoureth all ways, as partly by open cruelty, partly by privy sleights and deceits, to oppress the purity of their doctrine) oftentimes falleth into this cogitation, that she thinketh God hath both forgotten her, and forsaken her. In such a struggling (unto which no sorrow may be compared) doth David cry out: Oh Lord, why standest thou a far of? And as the Prophet Esay in his 63. Chap. saith: How is it that thy jealousy, thy strength, the multitude of thy mercies, and thy loving kindness, will not be entreated of us? Like complaint doth Abacuch make in the first Chap. How long, Lord, shall I cry, and thou wilt not hear, even cry out unto thee, for violence, and thou wilt not help? These and such like complaints, by some means, show the greatness of grief which the Church beareth about her, by reason of the idolatry, and blasphemous errors of Antichrist, against God, and hurtful unto men's minds. But although the godly which disagree with Popish tyranny, are laid forth as open prays for all chances of sudden dangers: Yet most true is that sentence of the holy Ghost, touching the ungodly ones: They are caught in their own devices which they practised. That is, The mischievous enterprises which they subtly and craftily prepared for the destruction of the Church, reboundeth back upon their own pates. For consider what a downfall of the Popedom followed after the martyrdom of john Husle, and again after the unjust condemnation of D. Luther? But because these Historical matters are known unto all men, for me to make further mention of them, they are not necessary. Verse 3. Because the ungodly man boasteth in the desires of his soul: And the covetous man blessing himself blasphemeth the Lord. HEre the holy Ghost begins a large description of Antichrist, whose marks and tokens are all evidently seen in the Pope's jurisdiction, and sway. The first mark is Impiety, by which name are comprised worshipping of Idols, and heresies. manifest errors are there in the Pope's doctrine, quite contrary to the foundation of God's wo●de, as else where oft I declare. There are also in this jurisdiction, most grievous superstitions, worshipping of Saints, prayer unto the dead, and a manifold profanation of the Supper of the Lord. These apparent furies doth the Bishop of Rome confirm as cruel as ever Nero was against honest and godly persons. The second mark is Covetousness, which as the root of all mischief, raging in the world, spreadeth unrevenged in the dominion of Antichrist. For the Bishops of Rome fight not for maintenance of Religion, but for men's wealth or riches. That is, with unsatiable covetousness hunt after dignity, wealth, and pleasures, and support false opinions, because they are the strengths and maintenance of wealth. The third proper mark of Antichrist, is Blasphemy, For as his mind is polluted with idolatry, so is his tongue defiled with blasphemy. Of this Mark, Daniel in his 11. Chap. saith: He shall extol himself above all Gods, and he shall speak marvelous things against the God of Gods. For, no man is ignorant with how great impudency, the Pope placeth himself above all authority of Canonical Scriptures of the Church of God, of Synods, and finally, of all judgements; whereas in deed God alone is. I let pass here these other blasphemies, which my tongue both shunneth, and shivereth with horror to name. Verse 4. The ungodly in respect of the pride of his wrath, careth not: There is no God (thinketh he) always in his heart. THe fourth mark of antichrist, is his detestable Pride, which is accompanied with unbridled Wrath. Christ in humility and meekness, surmounteth all Angels and men, as it is said Mat. 11. Learn ye of me, because I am meek and humble of heart. But the adversary of Christ, far passeth all devils in pride and greedy desire of revenge. That this Affirmation by proof is most true, the Histories of Emperors do witness: Of whom, some even for trifling matters were excommunicate, others trodden under foot, and others most unworthily handled by the Bishops of Rome. The fift Mark which declareth Antichrist, is Epicuriall Contempt of God. For it is manifest true, that the Court of Rome is nothing else, but a School of Epicurism: wherein all honest opinions touching God, his providence, the judgement of God following after this Verse 9 He lieth lurking in secret places, like a Lion in his den, That he may catch the poor, whiles he snare him in his grin. Verse 10. And he humbleth himself, and crowcheth down craftily, that in his strength he may cast down the poor. THe ninth and last Mark of Antichrist, is his Nerolike cruelty. For, as the Devil the Father of Antichrist, is both a Liar and a Murderer: So the son followeth the Father's example: who sith he is the enemy of the true doctrine, is bend to all occasions of hurting them which teach a right. And where he can overcome with manifest violence, he slayeth many, but where he cannot use his violence, he doth most subtly lay snares for the godly, and provoketh Princes to hatred. Now let a man consider what a monster Antichrist is, puffed up with these vices & mischiefs, viz. By reason of his ungodliness, covetousness, Blasphemy, Pride, Desire of Revenge, Restless business, Profane security, Sophistry and cruelty. Verse 11. For he hath said in his heart, God hath forgotten all: He hides his Face, and will not see for ever. ALl beastly cruelty of Antichrist riseth of a Giantlike and Cyclopical barbarousness, which standeth in no fear of the heavenly God, but consecrateth his sacrifice unto the greatest Belly God. For, wherein this persuasion resteth, that God is nothing, that there is no providence, that all Religions are forged and frivolous. In these appeareth a devilish confusion of all wickedness, and mischiefs. O god vouchsafe to ●uerte this plague far from us. Verse 12. Arise, O Lord God, and let thy hand be exalted, Do not thou forget the poor. THe second pare of this Psalm is a Prayer, wherein the Church craveth of God that she may be delivered from the tyranny of Antichrist. For neither is there any more grievous Monster, nor any plague more cruel, neither fury which more provoketh God's wrath in the floods of hell, than the Pope's tyranny, full of snares, guile, violence, and Epicuriall security. And because every our prayer received from the holy Ghost, hath effect of promise and of prophesy, let us confer the event with the foretokening thereof. For in this last age of the world, D. Luther, being by God inspired, revealsd Antichrist, and reformed the doctrine, and called back the Church in his time unto the fountains of verity: He showed the difference between the Law and the Gospel. He made manifest the righteousness of faith. Took away errors touching the doctrine of repentance. Distinguyshed the true worshipping of God, from the hypocrisy of man's traditions, and showed the use of the Sacraments, which are by God instituted. (Touching which matter well considering,) it becometh all the godly throughout the world, to join together their prayers and sighs, and to crave with fervent hearts, that GOD would vouchsafe to confirm this that he hath wrought in us for his holy temple sake. Verse 13. Wherefore shall the ungodly blaspheme God? For he hath said in his heart, Tush, thou wilt take none account. THe reason of his prayer is taken from the cause final. As if he thus said. Defend and deliver thy church and repress the furies of the enemies of the gospel, that their blasphemies may be refuted, and that all men may know there is a God in deed, upon whom the Church of Christ crieth and calleth. It liketh me in this place to repeat a short form of Prayer, which D. Luther prescribed in his book of the Turkish war: Look upon us O God our Father, and give us remedy. For, the Devil, the Bishop of Rome, and the Turk, are more thine adversaries than ours, when they scourge us, they also scourge thee. For the doctrine which we preach, is thine, and not ours. But Satan cannot abide this, and will be worshipped in thy place, and thrusting thy word out of place, he practiseth violently to thrust upon us false doctrine and lies. Awake therefore Oh my God, and thy holy name which they pollute and defile, thou thyself revenge, and suffer not this imurie to be wrought any longer by them, which punish not our offences and sins: But endeavour to extinguish thy word in us, and so far bend their force that thou shouldest not reign at all, neither that thou shouldest have any people which might worship and honour thee. Verse 14 But thou seest this, because thou considerest his labour & sorrow, that he may be delivered into thy hands: Unto thee is the poor man left, Thou art the helper of the Orphan. Unto the rest of his petition are added promises, which are opposed unto the Judgement of Epitures, and affirm that God will judge and punish the ungodly: and will preserve and deliver the godly, yea though a season they seem to be as forsaken and Orphans. Thou (saith he) considerest my travel, & my pain. For as the father taketh pity upon his Children: So the Lord is merciful unto those that fear him. And surely the holy ones being confirmed in former benefits received, do wholly depend upon God, and yield themselves, and all that is theirs, by faith, into the mighty hands of God. For unto thee is the poor man left, and thou art the helper of the Orphan. That is, (They which being destitute of second causes or ordinary means) call upon thee. And it is profitable that we have in readiness many sayings, which affirm, that God will then unfeignedly help us, when we are forsaken of mortal Creatures, as the verse in the 72. Psalm: My Father and Mother have forsaken me, but the Lord hath taken me up. Let us also set before us examples, and not f●rren only, but of our own country and Inhabitations. Now often hath God driven away, or else mitigated great mischiefs from thee, me, and every one of us, which by man's help cannot be tolerate? Therefore all deliverances be they others which we read of, or our own, which ourselves find experience of, let us know that they are examples of God's promises, and being admonished both with promises and with examples, let us learn to call upon God, to crave and look for help of him, and let our faith and confidence become by little and little, stronger. Let our hearts be settled in hope and in expecting Gods help. So by use shall we learn this verse, Unto thee is the poor left, Thou art a help unto the Orphan. Verse 15. Break the arm of the ungodly and Evil man, his ungodliness shallbe sought for, and it shall not be found. WE must both in this place, and also in others, oftentimes discern the beginning of the matter from the ending. Antichrist surely is slain with the Spirit of Christ's mouth. (That is) with the sincéere ministery of the Gospel. But he shall be altogether then abolished, when the Son of God shall come unto us again to judge the quick and the dead as Paul witnesseth 2. Thess. 2. Then shall that man of sin be revealed, whom the Lord jesus shall slay with the Spirit of his mouth, and shall destroy with the foreknowledge of his coming. And as touching the throwing down of that Antichrist, into the place and country of dainned souls, no doubt) it is) john speaketh of it Apoc. 19 And the Beast was taken, and with her the false Prophet, and these two were sent alive into the lake that burneth with fire and brimstone, where they are tormented day and night world without end. Apoc. 20 Verse 16. The Lord shall reign for ever and world without end: The Nations shall pearish out of his Land. A Consolation taken of the Conclusion. The thing will show itself that Christ shall reign, when all the Enemies, Gog, the Beast, and the false Prophet shall pearish. With this hope of future redemption let us comfort ourselves against the power and furies of the Enemies. For although Tyrants, Fanatical teachers, and their Champions, now and then presumtuouslye do bear sway, and carry stately stomachs, as if they were Lords and Rulers, called of their ownest le: Yet after a while, this Soil or Possession shall be taken from them, as from unthankful Vassals? For, The Earth is the Lords, and alithe fullness thereof. Psalm 24, verse 1. And again it is said Leuit. 25. The Earth is mine, you are but Strangers, and my Husbandmen. Verse. 17. Lord thou hast heard the petition of the poor, thou wilt confirm their heart, thine ear will be priest. Verse. 18. To judge the Orphan and oppressed, that thenceforth man rage no more upon earth. IN the end of this Psalm is repeated The Promise and Final cause of deliverance. For this cause specially is the Church delivered, that the most holy name of God be not for ever polluted, neither that his Doctrine be extinguished, but that always there should remain upon earth both Teachers and Scholars, celebrating the benefits of God in his Church, or schoolhouse, and to be therein true witnesses of his Doctrine. This cause is oftentimes inculcate to our ears, as in the 79. Psalm. Help us O Lord our Saviour, for the glory of thy names sake and deliver us, and be merciful unto our sins, for thy name's sake, lest they say among the Nations, Where is now their God? The eleventh Psalm. In Domino confido. etc. THE ARGUMENT I Am not ignorant that certain divines of excellent wits, and excquisite learning, have interpreted this psalm allegorically, as touching corruptions in Doctrine: which are the envenomed darts, wherewith the hearts of the simple sort are wounded. And although I mislike not this Interpretation: Yet I do better allow of the simple meaning and effect, which the propriety of the phrase brings forth. Therefore this Psalm containeth a Figure of the Church, which is like unto a silly bird cast out of her nest, and laid forth for all manner perils and dangers of death. For in very deed, the Church liveth as an exile in this world, and settleth her abode in troublesome dominions, as it were in Medea's bosom. And neither lives she in exilement, and wandereth without any certain resting place, but is as an open pray unto all hazards of sudden dangers. For she is partly oppugned by manifest violence, and partly by guileful snares, subtly devised of the enemies. But perhaps, some man would ask the question, wherehence comes such and so great bitter hatred, into the minds of the ungodly ones against the church, which keepeth and retaineth the heavenly Doctrine? This question doth this psalm in one verse at full resolve. The foundations are destroyed, what hath the Righteous done? As if he said, The Church suffereth not this beastly cruelty of the enemy's hatred, by reason of their grievous sins, troubling the Civil society of men, but for the Confession of the true doctrine, which is joined with just and necessary reprehensions of Errors, Idolatry, and Abominations, which strive with the Foundation. For neither can it be, but that the Church which setteth forth the true meaning concerning the essence and will of God, should therewith also reprehend the Confusion of Opinions and worshippings, which with a malignante countenance, (that is) by all evil show are repugnant to the manifested will of God. For God hath called his Church unto this function, to the end we should build up and firmly plant those things that are true, and utterly destroy, and root out such things as are unto them contrary. When, therefore, the Devil, enemy to God and his Church, cannot abide the building up of his works, he enforceth Tyrants and their Champions to prepare and practise all the industry of his kingdom, unto the destruction of the true Church, and of the Doctrine which she professeth. Of this perpetual warfare, was God the Umpire in paradise, saying, I will set enmity between thee and the woman etc. And Gen. ●. all the Children of God in their Baptism, do denounce a perpetual warfare unto the Devil. In certain words conceived they promise, that they will never walk into the tents of the enemy, but to do all things which pertaineth unto the destruction of the kingdom of darkness. By reasonwherof, it is evident plain, what the cause is that moveth the Devil and his Instruments to strive against the Church. But although the Church be exercised in so many and great dangers, yet she is not discouraged in mind, but comforteth her, self in the confidence of God's presence and help, and doubteth▪ not but that the wicked enemies shall after a while fall headlong into eternal destruction. For, (that God both careth for, and regardeth that Society which retaineth the Doctrine by him delivered) that same thing doth his promise in this psalm clearly testify. Truly, as touching the punishment of the enemies he saith: It shall rain snares, Fire, and Brimstone upon the wicked, etc. Let us therefore, learn to apply the meaning of this psalm, unto the use of the matter, And in so great variety of dangers, which hang over our heads nights and days. Let us crave and look for defence (from these Enemies) of the Eternal Father of Christ jesus our Redeemer. Hitherto have I expounded the Argument of this xi. psalm. Now (if it please you) let us more diligently look upon every Verse. Verse 1. IN the Lord I put my trust: why then say ye unto my Soul, Fly hence unto the Hills, like a Bird? THe beginning consists in an Enthymem, or syllogism, whose Antecedent is the voice of Faith: The Consequent is a rejection of that Clamour, and Commination which the wicked ones use. He saith: In the Lord put I my trust. As if he annexed, Who hath in this first Commandment made a League with me, that he will take care over me, and look upon me, yea, help me, hear me, and both in this life, and after this life preserve me. Seeing therefore I am fortiffed with such defence and safeguard, why do you threaten and denounce unto me banishment and punishment? Know ye not That there are many Mansions, or dwellings in my Father's house? For although I must here in this life suffer exilementes, great calamities, and divers deaths, yet notwithstanding, I know that I shall in heaven have everlasting life, joy and gladness, yea, ever-during glory, with the universal Church. With this most sweet and most strong comfort, do I strengthen myself against the outcryinge of the enemies, and I bear about with me, both in heart and mouth, the saying of the Apostle S. paul Rom. 8. If God be with us, who can be against us? Sure I am that neither banishment, nor punishment, neither any thing else hath such effect and force, that it can pluck me away from the fatherly love of God in deed. This thy aboundante knowledge, O God, we beseech thee seal in our hearts, with thy holy Spirit, so that we may be able to obey thee in suffering calamities, which daily fall upon us for the confession of thy sincere Doctrine. Verse 2. For behold, the ungodly have bended their Bow, They have prepared their Arrows upon their string, that they may privily shoot at them which are upright of heart. As Tirteus the Musician saith: Est miserum, patria amissa laribusue vagari Mendicum & timida voce rogare, cibos Cum natisue errare tuis, & coniuge mesta, Et cum matre pia, cumue parent seen. A wretched case, thy Country left, to wander coasts unknown. With trembling tongue & crave thy food, not having of thine own. And with thy children wander so, and with thy woeful wife: With good old Sire and Matron mild All leading Exiles life. But much more heavier a case is it to be nights and days conversant among the darts of the enemies, & every moment to look for present death▪ And such altother is the state of the church in this life. For as Aeneas speaketh of himself: That he a Stranger and in misery, being driven out of Europa and Asia, wandered through the deserts of Libya. The same may much more be said of the Church exiled in this world. For, how often are the great multitudes of godly old men & Matrons with their Children and servants, driven out of their native Cities, and for them troops of horsemen sent in, which have trodden under foot the multitudes of miserable distressed souls. Surely, Maximinus (that I may omit other examples of cruelty) made his decrees to be graven in brazen Tables, whereby the Christians were cast out of all Towns and Villages. Neither in deed are the members of the Church only persecuted with banishmentes, but also are with most cruel torments taken out of this life. Upon these dangers of the Church (the Reader now looking) shall more easily perceive that she is a Figure or representation of a ●illy bird shaken out of her poor nest, and flying amongst the darts of her enemies. Verse 3. Because the foundations are destroyed, what hath the righteous done: THe third Verse expoundeth the cause why the church is d●str●●●ed with so huge a multitude of calamities. For although she be like the Dove which hath no gall, hurts not with her bill, and hath harmless dees: Yet for this cause is she hated of the world, for that she truly and simply publisheth the word of God, and sharply reprehendeth lewd opinions and profane worshippings of God, which s 〈…〉 to overthrow and utterly to deface the foundation l 〈…〉 y God. The Church warreth not for riches, she seeks not for promotion by moving seditions, she rageth not in slaughters & other mischi●es, which trouble the societies of men: But she gathers together the pure grains of sound Doctrine, and plucketh up the tars out of the field. This Extyrhation cannot the world away withal, being bewitched with love of his own wisdom and righteousness. Therefore draweth he his Sword against the Church, therefore blustereth he out fire and lightning against her, as histories of all ages declare the same. Verse 4. The Lord is in his holy Temple: The Lord hath his seat in heaven. His eyes do behold all things, and his eye lids shall try the sons of men. THe fourth Verse opposeth against these furies of the enemies, the promise of God, which assureth the god lie ones of protection and safeguard. We are (no doubt) destitute of man's help and defence, neither seems there here to remain any State of Churches and Schools, which is by God's benefit now established, wherein the light of the Gospel is restored: But such a State shall remain yet, yea though the world and the devil withstand the same, as Christ himself saith in another place, The gates of Hell shall not prevail against the Church. Mat. 16. And because many are the impediments thereof, the Psalm in this Consolation, plamly showeth who he is that shall help this Church. It affirmeth that God will be present when we pray, and that he will hear us, govern, help, defend and deliver us. Therefore let us not be discouraged, that we at any time forsake our profession, no although many there be which are against us, and many impediments chance unto us. Verse 5. The Lord alloweth well the just man's doings: But the ungodly man and his speedy violence doth his soul abhor. HE amplifyeth the Consolation, with an Antithesis or contrariety of the true Church, and the rest of the skim of Mankind. God (saith he) by manifest testimonies showeth that he favoureth the true Church, because he calleth her, and giveth his word unto her. This notable testimony of the love of God, towards his Church, doth the 147. Psalm foreshow in this manner: Verse 19 Which gave his word unto jacob, and his righteousness and judgements unto Israel. Verse 20. He hath not dealt so with every Nation, nor hath not made known his statutes unto them. For as the Prince's benevolence towards a base and mean person, shineth not. nor is more apparante in any thing, then in familiar communication together: So the love of God towards us, may chief by this testunonie be esteemed, whereas he coming from his secret throne, speaketh familiarly unto his Church, and giveth her his assured and express word. But the other multitude of Mankind (which heareth not this word, but defendeth ungodly opinions, and ungodly worshippings with too too open cruelty,) doth God most bitterly hate, and most specially abhor, as above in the fift Psalm he saith, Verse 5. Thou art not a God that delighteth in wickedness, For as Lucilius saith, (if I so may use his words,) A virtue 'tis to give honour that to he is due, As enemy eke the enemies, and evil men to puisue. Again defender for to be: Of good men, and manners godly. Verse 6. It shall rain snares, Fire and Brimstone, upon the ungodly: And whirlwinds shall be the portion of their cup. THe sentence of this most sorrowful Commination, is not obscure, if we consider the examples. In the History of the burning of Sodom, it is expressly said: The Lord raineth Fire and Brimstone from the Lord. Here is mention made, both of the eternal Father, and of his Son, So as all the Posterity might consider so great a matter to be done by the singular determination of God, and not by any casualty, and that we should know, all men, and all Nations in the world are warned by this example. Without all doubt great is the wrath, when the self Son of God, is the Minister or Officer to execute this horrible punishment. So in the 16 of Numeri it is said of the punishing of those seditions persons. There went a Fire from the Lord, it slew two hundredth and fifty persons. But why do I collect Examples of present punishments in this world, when as in the 20. Chapter of the Revelation of saint john, it is most evidently said concerning the everduringe punishentes for that same Antichrist and the Turks, ordained: And a Fire came down from God out of the Heavens, and destroyed them, and the Devil which seduced them, was cast into the lake of Fire and Brimstone, where the Beast, and the false Prophet are tormented day and night, world without end. Verse 7. Because the Lord is just, and hath loved Righteousness: The countenances of them have seen his equity. THis last little Verse D. Luther expoundeth thus, They are not broken or squashed with persecution, but persist constantly looking for the promises of Righteousness: Therefore do they find by experience, that God loveth righteousness. The xii. Psalm. Miserere mei Domine. etc. THE ARGUMENT. ALthough this pitiful moan is (touching the small number of the godly ones) applied unto the state of all ages: Yet doth it chiefly pertain unto the last old age of the world, wherein Antichrist bearing sway, greater is the confusion of opinions, of worshippings, and of men's lives or conversations. For touching this doting old age of the world, Christ saith Luke 18. Think ye when the Son of man cometh, that he shall find faith upon Earth? And in the 24. of Matthew. Because iniquity then abounding, Charity of many shall wax cold. For, faith towards God being extinguished, and love also towards our neighbour, what godliness can there be, what holiness, or what equity? But because it is needful that in mankind there be always a Church remaining, God affirmeth, that he as yet doth reign, and that he will be avenged upon the tyranny of Antichrist, in the behalf of his chosen ones, by stirring up godly Teachers, which shall both reprehend Idolàtrie, & publish true doctrine, and consolation unto the Church. When as therefore great were the dark clouds in the Church not many years since, and that the light of the Gospel lay oppressed with the Sophistical laberinthes of Sentenciaries with the superstition of Canons, and Monks, and sundry worshippings of Idols: Luther being by God inspired, and illuminate reform the state of doctrine, and called agai●● the church unto her fountain, showed the difference of the Law & of the Gospel, made known justification of Faith, took away errors in Doctrine of Repentance, distinguished true worshippings of God, from hypocrisy of men's traditions, and showed the use of both Sacraments which God hath instituted. For this so great a benefit, let us give thanks unto God the Eternal Father of our Lord jesus Christ, and with fervent hearts let us crave of him, that he would confirm that which he hath begun in us. Psal. 68 ver. 29. Verse. 1. Help me O Lord, because the holy man pearisheth, because the Faithful are minished from among the Sons of men. THe first Verse describeth an unspeakable moan or Lamentation of the Church, oppressed with Tyrannical Rule of Antichrist. For as Moses, when he was brought back into the straits of the hills, and of the red Sea, crieth not, but groaneth, and with his heavy moan filleth the ears of God, So the remnant of the godly ones in the last old age of the world, toyne together their prayers and groanings for deliverance from the kingdom of Antichrist, and for wholesome reformation of Doctrine, and worshippings of God. Thou feast (say they) Oh God, what and how great a confusion there is of their wicked opinions and idolatries. Restore thou therefore the true kind of Doctrine, and true worshipping of God. This most fervent Prayer of the Church, was not made in vain, but obtained of God the Reformation of the same doctrine, through the ministery of the Reverend D. Martin Luther, which again cast out▪ from the evangelical Fountains, the filthy dregs and poisons of popish doctrine, and restored pure and sincere Doctrine unto the Church. Verse 2. They have spoken vanity every one unto his Neighbour: They do but flatter with their lips, and dissemble with their double heart. THe second verse may be understood as concerning doctrine and manners. For first of all, the Clients of Antichrist, sophistically excuse manifest Idolatry, and with a certain flattering fair show, endeavour to extinguish the Gospel. The Oblation which is made in the Mass (say they) is not meritorious to forgive and redeem sinners, but an Application. Where ●re, whereas it is read in the Canon of the Mass, that Sacrifices are offered to redeem souls, let us understand that they are not now offered up of us, but that God is called upon of us, so as (for the Sacrifice which of the High Priest himself, Christ being offered then redeemeth Souls) he would hear us. So, when very hardly they would forego Satisfactions, they moderate the name and they will have them to be called Chastisementes used in the Church. With such toys endeavour they to set forth absurd opinions, neither do they that to the endo they would reform errors, and heal the diseases in the Church, but under new pretences to retain still the strength of their faulty and lewd worshippings of God, and under a plausible outward show of holiness, commend the corruptions of their doctrine unto the people. Moreover, (with how many wily sleights of dissimulations the lives and conversations of the Enemies of the Gospel is covered) the Examples of Faber and Alphonsus Diasius do show. For as judas betrayed the son of God with a kiss: So these suckblood Sophisters with a flattering show of friendship seek to ensnare the lives of godly persons. In the Convention at Spire, which was in the year 1529. one Grimeus, after his coming from the University of Heidelberge, by fortune made his abode for a time with D. Philip Melancthon. There when he had heard Faber Bishop of Vienna, defend in his sermon certain filthy errors, he followed him going out of the Church, and reverently saluted him. Afterwards, he showeth him that he is not moved upon any malape●rtnes, but of a good zeal, to speak two or three words with him. Faber delayed not to hear his talk. Then Gryneus said, He was sorry, that he being a man so well learned, and of so great authority, should openly confirm blasphemous errors against God, and which it is most evident, that they might be refuted with manifest testimonies of Ecclesiastical antiquity. Faber again answereth him, that he would yet say more things, and asked him his name. He nothing at all dissembleth, but friendly confesseth that he is called Gryneus. Faber was (as many men know) one wondrous fearful to enter into disputations with learned men. Wherefore, in so much as he now feared the learning and eloquence of Gryneus, he made him believe that the king had called for him, and that as than he had no leisure to go through with that disputation. He beareth Gryneus in hand that he is very desirous to be acquainted with him, and to have longer conference: and that both for his own sake, and the Commonweal sake, he gins to request him the next day to come again unto him, he showeth him his lodging, and sets him the hour certain. Gryneus thinking these words to be spoken in good faith, grudgeth not to promise him his desire. But Faber, (to let pass other matters) accuseth Gryneus unto the King, and at the kings commandment, sendeth forth pursuivants to bring Gryneus into prison. And of truth, such was the expedition of the pursuivants, that had not Gryneus been shielded and succoured of God's Angels he had never been able to escape their hands. This History D. Philippe Melancthon faithfully testifieth in his Commentary upon Daniel the 10. Chap. The other history of Alphonsus Diasius, a Murderer of his own brother, who so will, may read in the 17. Book of john Sleydones Commentaries. Verse 3. The Lord shall destroy the lips of all Flatterers, And the tongue that speaketh proud things. Sing God is a lover of most simple truth, he hateth & punisheth lies, whose Author the Devil is. For he will have a love of the truth, and hatred of falsehood to be confirmed in the minds of the godly ones, to the end we may consider and discern him (what manner a one he is) from those devils. As therefore Andromacha bitterly cursed those crafty Juglars, saying: O ye Spartans, most worthy of hatred, and of all men to be accursed, ye false friends, Crafts masters of lying, and falsifiing, ye guileful wretches, which can play jacke on both sides, speaking one thing, and thinking another, evil may ye far. So in this place doth the holy Ghost threaten punishments unto these subtle Sophisters, and saith with isaiah, Cap. 5. Woe be unto them, which count good, evil, and darkness for light. These thunderclaps do thoroughly move us unto the love of truth, and that we may beware the enemies sophistry. Let us with greater care apply ourselves unto the studies of true doctrine, and let us beforehand instruct and fortify our minds with sound opinions. Verse 4 Which have said, we will extol our tongues, our lips are our own, who shall be Lord over us? HOw truly Daniel hath spoken of Antichrist (that he shall extol and magnify himself above all things) the most impudent forgeries of the Pope do well show, which are extant in his decrees and decretals. For in deed, filthily and wickedly, with most great rashness and impudency, doth he prefer his own authority before the Canonical Scripture, before the church of god, all Synods, yea and finally, all sound judgements. But for so much as in a certain other place, I have set down these paltry petegrees of Antichristes arrogancy, from thence, or rather from the self same decrees, and decretals, who so list, may take for his purpose. Verse. 5. Because of the spoil of the helpless, and the outcrying of the poor, Now will I rise saith the Lord, and will send him help that shall breath upon him. THe havoc and misery of the poor, may not only be understood as touching the enthraldome of their bodies, but much more of the butchery of their consciences, which in the pope's Jurisdiction is very rife and beareth rule. For, who knoweth not the bloody cruelty of Popish penance, wherein is required sufficient Contrition, and a scrupulous numbering up of sins, and satisfaction to be made for sins by certain works of men. Furthermore, who knoweth not what manner snares to men's consciences hath been hidden in their Doctrine, which biddeth men always to stand in doubt of God's favour, as also their fable of Purgatory & their law of single life? With sight and beholding of these mischiefs, God doth in this verse affirm that he is vehemently displeased, and promiseth his medicine to be laid unto the most grievous diseases, namely, the instauration or restoring of the Ministry, which shall accuse and condemn lewd opinions, and shall show the safe Haven and refuge unto perplexed consciences. But (what doth this manner of phrase signify? Insufflabit ei) I doubt not, but by the word breathing or blowing, may be●signifyed the efficacy of the ministery. For, as the winds have great force in blowing up trees by the roots, So the ministery mightily destroyeth the works of the devil and of Antichrist, and plucks them up by the roots, out of the minds of the godly ones. And ceries me thinks Paul in 2. Thest: 2. hath respect unto this place, when he saith: And then shall Antichrist be revealed, whom the Lord jesus shall slay with the breath of his mouth. etc. As if he said: The renewing of the Gospel in the latter age shall not be a sound heard in vain, but it shall be so effectual, that it shall destroy idolatries, and the abominations of Antichrist in many men's hearts, and gather an everlasting Heritage unto the son of God. But because I have eftsoons elsewhere spoken to this effect, I am now more brief here, and do proceed unto the verse following. Verse 6. The words of God are pure, like the silver tried in the earthen Vessel, and purified seven times. THis verse may be understood after a twofold manner. First in deed, in the respect of God, and afterwards in respect of ourselves. For it is manifest plain, that amongst all the Godly ones, God's promises and threatenings are ratified and most assured. Moreoner, the thing if self showeth that the light of faith increaseth in the exercises of repentance, in fears, in persecution, and in Consolations. Neither is it an obscure comparison, taken of the nature of silver. For as when lead by the Fire melting, vanisheth quite away: and the silver remaineth, and the more often it is melted so much more pure it is: so in temptation or trial, man's traditions fall away, neither can they comfort the mind at all. But faith which climbeth unto the word of God, is the vanquisher of all fears and doubts, and as the Pumice stone being cut with hard Hatchettes doth from the Iron take his bitterness and value. Verse. 7. Thou shalt preserve them, O Lord, and shalt keep us safe from this Generation for ever. HEre is a most sweet promise, which witnesseth that the Church of God shall remain not only amongst the ruins of kingdoms, but even if the world should utterly come to an end. Let us therefore comfort ourselves with this consolation, and in this hope let us maintain and propagate the scriptures and doctrine given us from God. Verse. 8. The ungodly walk every where, when even so vile, they are exalted amongst the sons of men. THis last verse amplifieth the promise with an Antithesis or contrariety. For where God preserveth not the ministery, nor eftsoons reformeth the Doctrine, there do infinite errors creep in by stealth: As when the Ethnics had lost the doctrine touching true worshipping of God, they afterwards devised monstrous opinions without end. The same thing happeneth unto Heretics, Mahometistes and Papists, which go about to take away men's sins by Masses, require help of dead persons, etc. So in all the whole race of mankind, there would universal dark mists appear, were it not but God now and then driveth away some part of them, by preserving and restoring the ministry of the Gospel, whereby God is effectual worker, and calleth and sanctifieth men unto eternal salvation. The xiii. Psalm Vsquequo Domine in aeternum? THE ARGUMENT. THere is in the Church a twofold kind of temptation or trial, as Paul saith, Within fears, without strife. The external temptations oppugn men's bodies and worldly abilities. As when the godly ones are bereft of the benefits which pertain unto this life, are cast into prison, are driven into exilement, and suffer punishment. These temptations, or rather exercises of faith though they be not slender (yet when we feel an inward joy in our heart, by reason of the presence and favour of God) we are then the less vexed with those extern sorrows. For the joyfulness of the heart over cometh that fearfulness: In that it persuadeth us that it is acceptable unto God, and beholdeth eternal life, and doubteth not but that she shall pass unto the presence of God, and to the fellowship of Christ and all the holy ones. here-hence crieth Paul: I desire to be dissolved and to be with Christ. 1. Phil. 1. And Steven rejoiced when he saw jesus standing at the right hand of God. Act. 8. But there are either temptations or trials, inward and spiritual, wherein is perceived the wrath of God against sin, and our hearts conceive most heavy cogitations, as if we were forsaken of God, and cast away from him. Unto the bitterness of this sorrow, no punishment nor yet any vexations be they never so horrible, may be compared. For how much the force or strength of mind, is greater than of body, so much more grievous are felt the passions of the mind, then of the body. As therefore the eleventh psalm describeth the outward persecutions of the Church, to wit, banishmentes and punishments. So in this psalm doth David express horrible fears of the mind wrestling with trial of abjection. For although we are then wont to be steadfast & strong, what time the Spirit triumpheth over the Flesh: Yet notwithstanding, when incredulity assaulteth our hearts, we straightway wax faint, and scarcely do we retain one spark of Faith, which Paul calleth An unspeakable sythinge of the holy Ghost. Neither in deed are fears only or amazedness of mind here described, but also consolations of the mind, which wrestleth at full by reason of the waves and storms of temptations, and solemniseth the victory of faith against desperation. And therefore are these things put in writing, that by the example of the universal Church, we might be comforted so oft as our mind is drenched or whelmed into like temptations. For like as David, job, Ezechias and other holy ones, by means of their great plunges of calamities, saw and enjoyed the port of quietness and tranquillity. So no doubt, even we shall (by gods help) be conquerors over Satan Death and Hell, as Saint Paul saith: Thanks be to God, which hath geeven us victory through our Lord jesus Christ. 1. Cor. 15. Verse▪ 1. HOw long, O Lord, wilt thou forget me, for ever? How long wilt thou hide thy face from me? Verse. 2. How long shall I look for help in my soul? How long shall mine enemy rejoice over me? THe Complaint so oftentimes repeated, showeth the bitterness of his sorrow, and the difficulty of his conflict. And as the order of man is in threefold manner. The first towards God, the second towards himself, and the third towards others, either friends or enemies: so he describeth three most fierte conflicts. In the first of which three, he sorroweth that he is neglected and cast away of God: For in deed the most sure signs or tokens of neglection and indignation, are forgetfulness and turning of the face another way. And so often as Consolation & deliverance is deferred, we fall down into this opinion, that we think we are forsaken of God, and cast away from him. After this he wrestleth with himself, purposing divers matters in his mind, wherewith yet he can neither be helped nor relieved. For the wounds of the heart cannot be healed, but by the help of God. Last of all he encountereth with his enemy the devil, which casteth such illusions before his eyes, that he seemeth straightway to escape his danger which wrasteleth with him, and to triumph over him. But I will make no longer discourse of this matter. But let the godly ones in time of their sorrows, and when they read the Psalms, and prophetical History, consider well these most special matters, whereas the descriptions of such sorrows are extant to teach and comfort us. Verse 3. Look upon me, and hear me, O Lord my God: Illuminate thou mine eyes, least I sleep in death. Verse 4. Lest mine enemy say, that I have prevailed against him, And they that trouble me will rejoice, if I shall fail. TRue Invocation or Prayer is the chiefest safeguard of a godly mind in such sorrows which elsewhere are named, the sorrows of death and dangers of hell. Therefore (unto this most strong Tower, flying) he saith: Look upon me, and hear me. Illumine thou mine eyes, etc. Lest mine enemy say, etc. But let the Reader in this place consider how aptly every remedy is given for every disease. He said before, that God was estranged from him: Now, overcoming the heavy and sorrowful temptation, he persuades himself that with God's favourable countenance, he is looked upon, and is most assuredly heard of him. Whereby we learn what manner interchanges of tryalles and Consolations there are in the godly ones. He addeth moreover, Illumine thou mine eyes. These words are opposed unto the little clause: How long shall I look for help in my soul? For the light of the phrase in this Scripture signifieth Consolation and gladness, which is the overcomer of death: As if he said: With man's councils and comfortable helps could I not be helped, but when thou showedst me remedies for my sorrows, I have felt deliverance, and in thy goodness have I found rest. finally, he craveth victory against the Devil, which is wont gloriously to triumph ever silly souls, plucked away from God: Neither is it obscure in what respect these things be spoken. Verse 5 But I have trusted in thy mercies, My heart shall rejoice in thy salvation, I will sing unto the Lord, because he hath done me good. LIke as they which get the victory, do sing Paeana, or song of solemn praise to God: So the godly ones, feeling the destruction of the works of the Devil, and the utter overthrow of Satan under their feet, have these words always in mouth and mind. We render thanks unto thee, Eternal, living, and most true God, that thou sufferest not the just man to pearish for ever, nor art delighted in our destruction, but givest us at length after sorrows, gladness: and grantest us the victory through our Lord jesus Christ. With these testimonies of heavenly deliverances, we being confirmed, do acknowledge & honour thy mercy & thy presence in thy Church. etc. The xiv. Psalm. Dixit Insipiens cord suo. THE ARGUMENT THis psalm is a sorrowful Sermon, accusing, and bewailing the lamentable corruption of mankind: That is, the darkness of man's mind and his will, sliding away from the will of God, and the contumacy of his heart, in that he is neither made obedient, nor can be made obedient unto the law of God. For the thing showeth, that this weak and wretched nature of man, continually carrieth about with her, darkness & doubtings of God: Security, not regarding God: Distrust, flying away from God: And Inclinations, whereupon many wandering motions of the mind arise contrary to the Law of God. But God will have these great mischiefs to be always perceived and acknowledged, that men may know they cannot satisfy the Law of God, neither by discipline are just before God. But let them seek for remission of their sins by the Mediator. Therefore in the end of the Psalm is added a prayer touching deliverance of the church, by the Messiah: Verse. 1. THe foolish man hath said in his heart▪ There is no God. Verse 2. They are become corrupt, and abominable in their cogitation, there is not one which doth good. GHe Root of all evils is the obscurity if man's mind. For as a sincere and firm acknowledgement of God bringeth forth Fear, Faith, and Love towards God: So the lack of this knowledge in man's mind, brings forth ●oubtinges of God, and of his previdence, and a blind security, whereby it comes to pass, that men do not fear the judgement and wrath of god: as also love of ourselves, whereby we serve more our own pleasure & glory, than the glory of God. For in deed all men are not altogether godless persons and Epicures. But yet oven they also which live most modestly of others, retain still doubtings in their mind. As who say, Will God take care over us, will he punish us, will he receive us into favour, will he hear us, will he help us, will he give us life everlasting, and eternal blessings? These doubtings are no slender mischiefs, but are the fountains of lewd Inclinations in the will and heart of man. Verse 3. The Lord from heaven beholdeth the sons of men, to see if there be any which understandeth or seeketh after God. THis perspicuous or clear affirmation is opposed to to the first Verse. The ungodly ones deny that there is a God, or in deed doubt of the same: But the word of God crieth, God from heaven beholdeth the sons of men. He is truly a God, yea he is the Creator, the Searcher, and Judge of mankind. For, to look upon, signifieth not at all a vain beholder, but him that maketh himself known by his word, and testimonies, and which suiteth the ministery of teaching in the Church, and one that by manifest examples punisheth all grievous sins. Verse. 3 They have all gone out of the way, they are altogether become unprofitable and vile, there is not one that doth good, no not one. Certain subtle persons do altogether trifle with the universal meaning, and say it is the figure Sinechdoche: that is (part interpreted for the whole) All have gone out of the way, (that is) many in all orders or decrees. But in the mean time they contend that others are not to be accused which live honestly. This Sinechdoche is a filthy and horrible lie wherein the severity of God's judgement, and the greatness of his mercy are obscured. For it is needful that there be a difference seen between the law of God and politic laws. The law of God accuseth not only external sins but also lewd dispositions in the heart. But the Laws politic are in manner of a bridle whereby external discipline is governed, and they only accuse external offences. Also by the corrupt doctrine are pharisaical opinions touching righteousness confirmed which imagine that men are just by discipline. Therefore that Sinechdoehe must be rejected, so as the Psalm itself refuteth it, by the universal part so often times repeated and put into our heads, but the efficacy of the words must be considered. There is not one that understandeth nor seeketh after God, they have all gone etc. That is, all persons carry about with them in their minds filthy errors touching God, they fear not God truly, they love him not truly, neither rightly call they upon him, neither trust they in God's help, but have many flames of lewd desires in them. These evils are not only in epicures which profess themselves before all men to beprophane persons, but in others also which live honestly. It followeth in the text. They are become unprofitable. That is, they are corrupted and become sinners: as if he said, the light and integrity of nature is lost. Now are there darkness and errors in men's minds and the will and heart of man have in them vicious desires without measure and end, by course of nature running headlong against Gods will. Verse. 5. Do not all workers of iniquity know this which devour my people eating them up as bread and have not called upon the Lord? Hitherto with great severity of words, hath he described the wellspring and root of all evils, namely original sin. Now describeth he the little floods and fruits thereof: That by considering upon the wrath of God against both mischiefs we should tremble for fear and seek for reconciliation through the mediator. Most heavy sighs and shows are there in mankind, to see horrible examples of wise men and those in virtue excelling, (which being moved by the devil) become the practizioners of huge mischiefs, they establish idolatry and exercise Cruelty upon the church, as Pharaoh, Diocletian, julian, and innumerable others. Touching all these, he saith: They have not called upon the Lord. That is, they devise themselves opinions and religions after their own judgement: They retain not the word of God: And this impiety of their hearts, brings forth ungodly counsels and cruelty, which 〈◊〉 exercise in killing and slaying the holy ones. Verse. 6 There trembled they with fear, but the Lord is in the generation of the just. THis little verse do I understand as concerning punishments due to the ungodly. For it signifieth, that the wicked ones at length shallbe paid home with horrible punishments, shall be destitute of all good haps and shall be fast snared with inextricable mischteses, like as Pharaoh, Saul, and the Jews, after they had crucified Christ were over whelmed in great mischtefs wherein they found no succour nor consolation. Therefore pearished their souls into eternal desperation, and eternal torments. So did their punishments in this life heap sin upon sin, which thing happeneth so often, as men without light of the Gospel, are overwhelmed with punishments. But why addeth he the little clause The Lord is in the generation of the Just? Because he would discern the Church from the rest of the multitude of mankind, which heapeth up Idolatrous seruinge of God, and manifest fancies. For that the whole huge multitude of mankind should not be damned altogether. God hath chosen out some part of salvation, namely, the members of the true Church. These do truly worship God, they retain the doctrine of the Gospel, call upon him in faith, give thanks unto him, obey him, and in all eternity worship him. Unto the same meaning pertain the words which straight way follow. The Lord is his trust and confidence. That is, The true Church, though it have not man's safeguards or defences, yet she hath reposed all hope of her salvation in God, and is marvelously preserved and defended by God. Verse. 7. You have made a mock at the council of the po 〈…〉 t the Lord is his trust. THe council of the needy and poor congregation, and yet putting their trust in the Lord (that I may so say with Sophonie.) No doubt he calleth the word of God as in the 119. Psalm. Thy testimonies are my joy, and my counsellors. This wisdom of God (saith he) is contemned of profane persons as if the same were dreams of them which dote. Of politic worldlings as if it were the firebrand of seditions, and finally of the hypocritical crew, as the corrupt doctrine of good manners, and the evil liberty of discipline. Concerning these wicked judgements where with the word of the Gospel is condemned, seeing else where I have oftentimes spoken my mind. I am now more brief, and come to the last verse of this Psalm. Verse. 8. Who shall give salvation out of Zion unto Israel, when the Lord shall turn away the captivity of his people, jacob shall rejoice and Israel shallbe glad. IN the end he addeth a promise of the Messiah which shall come, and of publishing the Gospel from out of Zion, to the end he would show by whom this lewdness of nature must be taken away & the captivity of sin, and of death abolished or annihilated. But some man would perhaps say: why do you transform or change the prayer into a promise or prophesy. The rule is known, most worthy of marking. Every prayer of the holy ghost hath effect of promise. Because the holy ghost asketh things congruent with the will of God, as paul in 8. Rom. witnesseth. But in that he understandeth by salvation, to be the Messiah. It is not obscure unto any man reading that verse of Symeons' song, which saith. Because mine eyes have seen thy salvation, which thou hast prepared before the face of all people. Furthermore what the name of the saviour, or of Jesus foreshoweth▪ Saint Matthew in his first Chapter teacheth. viz. His name shallbe called jesus because he shall save his people from their sins. But he saveth after a twofold manner. First by paying the randsome for our sins. After that by destroying sin and death, and restoring us to righteousness and to life everlasting. The which thing is in this life begun, by the gift of the holy ghost, and shallbe fully and wholly finished in the resurrection of the dead: For then (being delivered from sin and death, and being adorned with new and perfect light and righteousness) shall we rejoice and be glad: as the Psalm in this place saith. The XV. Psalm Domine quis. etc. THE ARGUMENT. IN all ages there is an accustomed Hypocrisy which arrogateth unto herself praise of righteousness, by reason of her profession and ceremonies: as the jews would seem to be holy men because they were skilful in the law, and observed certain ceremonies. So now many kings and princes think they please God by means of their profession, when they hear mass and observe certain ceremonies, and by this diligence (think they) do they deserve remission of sins. This eroure most deeply rooted in the minds of Hypocrites, doth this XV. Psalm reprehend, and setteth forth true religion. For it leadeth the Reader not unto ceremonies, but unto moral obedience, and affirmeth that this pleaseth god, by this foundation laid, (that is) acknowledging the the Mediator and that for his sake remission of our sins & reconciliation with God is purchased. For works without faith acknowledging the mediator (and whereby for his sake we receive forgiveness of sins) are, as the Grecians say. etc. And the Latins. Hostium dona non sunt dona, & non sunt utilia. That is in english: The gifts of enemies, no gifts at all be, and nothing avail our state or degree. Scipio was in deed a man just and upright in government and a man of chaste life amongst his friends and country men: But because he had not the true opinion or knowledge of God, but was ignorant also of the Mediator, neither did his person please God neither yet his moral virtue of obedience to man's laws. But after that we are freely received of God for the Mediator sake, and reputed just, even then and therefore also (the obedience begun in us) pleaseth God, although many dregs of sin are in us remaining, as else where more copiously is said of the same. Verse 1. LOrd who shall dwell in thy Tabernacle, or who shall rest in thy holy hill? Verse 2. Even he that entereth without spot, and worketh righteousness, and speaketh the truth from his heart. HE gins his discourse touching good works, from a most weighty question, which and what manner a one the true Church is, which shall worship god in an everlasting society and gladness, and unto whom he himself will communicate his light, wisdom, and Righteousness in all eternity. Touching this question he answereth, That Congregation is the true Church, which publisheth the Gospel, and word of God delivered unto the Prophets and Apostles, and worshippeth the Father in spirit and truth, (that is) in true motions of repentance, of fear, faith, & confidence, beholding Christ, and finally, performeth moral obedience, according to the Decalogue or Table of God's commaundents, to the end it might declare thankfulness unto God, and show the will of God unto others. The same description of the Church is in the 119. Psalm. Blessed are the undefiled in the way. (That is) which are not polluted with any error of Doctrine, or ungodly Religion. Such are not Hypocrites, but for the most part favour idolatries, and errors, repugnant unto the gospel, and use counterfette worshippings of God, which Paul calleth Voluntary serving of God, preferring them before the works by God commanded. But although some profess the true religion, and be not polluted with external Idols, yet in their hearts they are secure and without repentance, without fear of God, and without true faith, and do more love their own sensualities and wealth, then God. Such a great multitude is there always in the church, yea where the true doctrine is preached, like as the Parable of the seed sown signifieth. Therefore let the word Thamyra be referred unto purity of doctrine, and religion, but let the word truth unto affections not feigned, which agree with the Law of God. Verse 3. Which with his tongue hath spoke no guile, nor done evil unto his Neighbour: Nor hath not slandered his next Neighbour, Verse 4. In whose sight the malignant person is despised: But maketh much of them that fear the Lord, Which promiseth his neighbour, and disappointeth him not. Verse 5 He which hath not lent his money upon usury, And hath not received rewards to deceive the Innocent. LIke as the second Verse infreateth of works pertaining to the first Table. So the rest of the verses contain the necessary virtues pertaining to the second Table. And in deed the first virtue is Truth, which of right and deservingly, is called the foundation of other Virtues. And it is a certain firmness in the will of man, or a steadfast sound purpose of well doing, performing congruence in opinions, in words, and utter appearance with effect, neither through error, malapertness, desire of hurting any man, to think one thing and say another. The second virtue is Justice particular, which for biddeth hurting of other men's bodies, wives, goods, and good fame. The third virtue is Justice distributive, which at trybuteth unto all persons convenient reverence. Like as Lucilius saith, whose verses touching this virtue are known, viz. A virtue 'tis to give to honour that to her is due: As adversary and enemy eke, evil men to pursue. Contrariwise, good men and eke good manners every where: (Next to their countries weal) always to deem as things most dear. The fourth virtue is the religion, or profound mystery of taking an oath. For an oath taken is an affirmation of a thing possible & lawful, made with invocation of the true God, wherein we crave that he be witness of such things as are spoken, & that he would punish the parties breaking their promise by oath made, & we bind ourselves unto the punishment, God himself witnessing the same according unto his threatening, as if we reproved him of untruth, if he punish not the breakers of their oath made, like as in the 3. precept he saith, The lord will not hold him guiltless, whosoever taketh his name in vain. This definition showeth how terrible a bond an oath is, & what a mischief is the violation or breaking of the same, because the violation by manifold wa●es is reproachful unto god, seeing he is called upon to be witness & revenger. The violation deni●th him to be a true witness, despiseth his revenge, & reproveth him of un truth. Such reproaches doth the true & just god sharply punish, & in express words hath delivered his sentence touching punishment due to them, & confirmeth the same daily by horrible examples: & it augmenteth the grievousness of that offence, for so much as we bind ourselves by oath unto the punishment. These must be ofttimes considered of us, not only to the end we should not break our oaths, but alsothat we should not be light or unadvised in taking our oaths. Like as that lightness is reprehended in the 5. of S. Mat. The 5. virtue in this place commanded, is Justice in buying & selling, which in making of bargains keepeth equality, & escheweth usuries, & other unjust means of getting money. And that it is a thing unjust to ask & receive usury, the law of god witnesseth in the 25. of Leuit. Thou shalt not take usury of thy brother, nor more than thou hast given. And Christ saith. Lend ye one to another, not hoping for any thing therefore. That is, not ask again above measure. Let us embrace & put in practise these divine testimonies, & let us know the usuries do indeed displease God, neither let us seek cavillations to excuse manifest usuries as many men do And let us observe the saying of Arist. who in the 1. book of his Pol. condemneth usuries in these words. Usury is justly hated, because money is used, for a merchandise, & out of that (which nature maketh not profitable) taketh profit. But money is made for buying & selling, it is then especially against nature, that money is made a merchandise. The last virtue whereof mention is here made, is constancy. (That is) a perseverance in true purpose, which is neither vanquished with hope of commodity, nor broken with fear. This virtue did Thucydides ascribe unto Perycles in his 2▪ book, where he saith: Pericles was endued with such faith, that he seemed impossible to be corrupted with money. But how hard a thing it is for such a man to be born, which with hands feet & mind is by all means faithful & uncorrupted, the saying of Simonid. teacheth, which Plato in Prot. reciteth. Verse 6. He that doth these things shall not fail for ever. A Perspicuous sentence it is, which for good works promiseth not only corporal & spiritual rewards in this life, but also in the life to come. After the same manner touching rewards in both lives, doth the son of God pronounce in the 10. cap. of Mark. He that forsaketh house for my sake, & for the gospel, shall receive an hundred fold now in this life, with persecution, & in the world to come life everlasting. And in the 1. Epist. unto Tim. cap. 4. it is said. Godliness is profitable unto all things, having promises of this life present, & of the life to come. But in the saying of Christ, it is expressly added, with persecution, to the end we may know that both of these promises are true, that rewards shall for good works here, be given, and that the church in this life for many causes (of which we will in their due place entreat) is subject unto persecution. How these do agree in truth (they which are instructed aright in the doctrine of the gospel, may rightly judge. The xuj. Psalm. Conseruame. etc. THE ARGUMENT. LIke as gold excelleth all other metals, not only in brightness but also in effect, seeing it both giveth courage unto the heart, and enfeebleth the beginnings of lepry that they can not spread further: so in the whole book of Psalms there are excellent Psalms which contain prophecies of the passions and resurrection, and of the eternal kingdom of Christ. For the whole scripture prophetical and apostolical is chiefly directed unto this bound or limit. That we should believe that jesus is Christ the Son of God and that we so beliuing might in his name have life. For it is said. john. 20. If any man in the reading of the scripture do not seek Christ crucified. etc. risen from death to life and now reigning at the right hand of God the father, this man must needs be in a great error, and in the ignorant of the chiefest matters, as the Prophet isaiah speaketh of the blindness of the Jews. Chap. 29. And the vision of all the Prophets is become unto you as the words of a book that is sealed up which men deliver to one that is learned saying, Read thou in it, and he saith I can not, for it is sealed, and the book is given to him that is not learned, saying read thou in it, and he saith I am not learned. Wherefore seeing this Psalm entreateth of the death resurrection and everlasting kingdom of Christ, it is not vainly nor unadvisedly called a golden gift. And lest any man doubt of this meaning of the Psalm let him hear the discourses of the Apostles which are extant in the 2. and 13. Chap. of the Acts, For so Peter full of the holy Ghost, citing the testimony of this 16. Psalm, saith: Men and Brethren, may I boldly speak unto you of the Patriarch David, because he is dead and buried, and his Sepulchre is with us until this day. Therefore seeing he was a Prophet, and knew that God had sworn unto him by an oath that fruit of his loins should sit upon his seat, he with foreknowledge spoke of the resurrection of Christ, because he was not left in the grave, neither shall his flesh see any corruption. And S. Paul in the 13. of the Acts saith: David in his generation when he had served his time, by the will of God, slept, and was laid unto his Fathers, and saw corruption. But he whom God raised from the death, saw no corruption. After that it is determined upon, what person speaketh in this psalm: Let us consider the parts of this psalm, which are two. The former is a fervent prayer, wherein Christ feeling not only the scourgings, & torments of his body, but also unspeakable fears and astonishmentes of the mind: prayeth that the wrath proceeding from his Eternal Father, might, (being pacified by this his obedience) satisfy the righteousness of God: and that his Son might rise from death to life, and reign in eternal fellowship with his Father Eternal, and there to give unto his heritage everlasting life and salvation. The other part of this psalm is a thanksgiving of Christ risen from death to life, & glorified: wherein he honoureth the present help of God, and his marvelous deliverance. This sum of the Psalm is first to be considered: afterwards let the parts or members thereof be looked upon. Verse 1 Save me O Lord, because I have trusted in thee: I have said unto the Lord: Thou art my God, for thy sake it is not well with me. Suffer me not to pearish in this most great agony of all, the like whereof never any man hath nor shall suffer: but help me wrestling with death, and deliver me, and restore me into that glory which I had with thee in the beginning, before the world was made. But some men perhaps ask the question, Why doth Christ make this request, when he sayeth in another place, that he will yield up his life, and take the same again, Why doth he ask that which is in his own power? Again, when he knoweth the event hereof, why fainteth he, as in a doubtful matter? These questions unwillingly I do but touch by the way: for they rise but from vain and profane minds. But I will answer briefly. First, the times must be discerned in the History touching Christ. At this time of his passion, the divine nature ceased in him, as Ireneus speaketh, and he unfeignedly suffered not only natural fear of death, but also another far greater and more unspeakable sorrow. For that in deed he felt the wrath of God against the sins of mankind, which was poured upon him, even as if he had defiled himself with the sins of all men. These although they be unspeakable griefs, yet are they signified, when it is said: For thy sake it is not well with me. (That is) by reason of thy marvelous and secret providence of redéeminge mankind, not for any sins of mine. Unto the second question we may more easily answer. Although Christ knoweth the event of this matter, yet he knoweth his infirmity: and the greater his wisdom is, so much the more understandeth he, what a thing the wrath of God is, and knoweth how the same may not be borne without the help of God. Therefore craveth he both help and deliverance of his Father. Verse 2 All my delight is among thy Saints: & with them that excel in virtue upon Earth. HEre followeth the final cause, why he required help and deliverance. This agony of mind (saith he) is therefore by thee ordained, that this my obedience might satifise thy righteousness, that thy most heavy wrath might be pacified, sin might be extinguished: also a great part of mankind restored unto righteousness and glory everlasting, and that God might have an eternal Church or Congregation, of whom he might be acknowledged and worshipped. For, let us always remember these words, that we rightly believe, that the Son of God was also made a sacrifice for us, and made intercession for us, and also applied his sacrifice for our salvation in these words. Among thy Saints is all my delight, etc. That is, these things suffer I for the holy ones sake, and them do I love unfeignedly. But let us here understand and know, touching this application, that it must be taken of us by faith. Christ applieth his Sacrifice unto all persons, but namely he saith, (Unto the Saints.) That is (as john interpreteth the same) to all true believers. For so will he have his sacrifice to profit thee, if thou by faith believest the fruit of this Sacrifice pertain unto thee, if thou believest, by reason of the same sacrifice, the wrath of God is surely pacified for thee, and that thou art certainly received into grace or favour, art heard in thy Prayer, and saved by his means. Therefore saith S. Paul Rom. 3. We are justified freely through his grace, by redemption which is in Christ jesus, whom God hath appointed our Mediator, by faith in his blood. So is he (saith he) thy Propitiator, when thou believest, that because of his death, God is pacified with thee. This doctrine of Application let us always and with special care remember, and let us consider both points, namely, where Christ hath applied for his Sacrifice, and how all men ought to apply the utility or fruit of the Sacrifice unto themselves. Verse 3 But they that run after another God, shall have great trouble. Verse 4 I will not offer up their sacrifices of blood, neither will I take the name of them in my lips. AFter that he hath spoken of the Application and of the true Church, he addeth an Antithesis of the difference of the true Church, and of other Sects, which heap up God's wrath by despising this so great a benefit, namely, the Sacrifice of the Son of God. Christ loveth his Church only which embraceth the Gospel, he loveth not other sects, machometistes and heretics. Likewise again the Church acknowledgeth Christ her only Mediator, and embraceth his doctrine only: neither hath she defiled herself with the opinions or ceremonies of other sects. As therefore he said a little before: In the holy ones which are upon earth, and with them that excel invertue, is all my delight, etc. That is, the congregation which heareth me. For their sakes in this my passion do I bestow all these my labours: All my functions are to this end ordained, that I may help them. For this congregation am I careful, for this do I labour, and make intercession, the same do I govern, defend, and preserve:) So now addeth he, That he condemneth the sacrifices and Prayers of them which will not hear him. I will not (saith he) offer up their sacrifices, neither will I take their name in my lips. That is, I will not make mention of them, I will not make intercession for them unto the Father. These sayings and such like discerning the true Church from other Nations, and true Prayer, from hypocrisy, Let every one of us diligently meditate in our minds. For they both in godly manner instruct our minds of things necessary, and they illuminate in us faith and invocation. For the first part of this psalm, agreeth with the Prayer of Christ, which in the 17. of S. john's Gospel is recited. I pray for them, I pray not for the world, but for those whom thou hast given me because they are thine. Finally, the Interpretation of them nothing offendeth me, which accommodate or apply the Antithesis unto the abrogation of levitical Ceremony, and the rejection of the people of Israel not acknowledging the time of their visitation. Verse 5. The Lord is the portion of mine Heritage and of my cup: It is thou which supportest mine inheritance. Verse 6 My lot hath fallen unto me in a pleasant place: For in deed I have an excellent heritage. HE returneth unto the description of the true church, which he calleth his Heritage. For what can be thought more sweet a thing, then that the church, gathered from amongst mankind: is called an excellent and singular Heritage of the Son of God? For although the Son be made heir of all things universally (as the Epistle of S, Paul Chap. 1. witnesseth) yet hath he redeemed no part of his heritage with his blood, but the Church, amongst mankind. Therefore let us not doubt but that the love of Christ towards us is true and fervent, like as S. Paul in the 5. Ephes. witnesseth thus. Christ loved his Church, and gave himself for her, that he might sanctify her. etc. Also that particle is to be observed, where he saith, that the Church shallbe supported by the eternal father, amongst so great ruins of kingdoms and so grievous confusions of opinions, religions, and manners of men. Let us also set before us this consolation in this our age wherein so many mighty Kings do threaten that they will utterly destroy the true ministery of the Gospel and the true church. Verse. 7 I will magnify the Lord which hath provided for me, yea moreover in the night season shall my reins teach me. THis verse which is the beginning of thanks giving doth the epistle of S. Paul to the Hebrews. cap. 5. very well interpret in this manner. who in the days of his humanity offering up his prayers and supplications with a mighty clamor and with tears, unto him which hath power to save from death, was (by reason of the true obedience and humility of his mind) heard of his father: And surely seeing he was the Son of God, yet by those tribulations which suffered, did he learn obedience and was made perfect. etc. This clearly affirmeth that Christ powered forth his prayers with a fervent soul, and was heard of his father by reason of his obedience & received great fruit of his miseries, even the same obedience wherewith God rejoiceth more and is more delighted then with sacrifice. For like as when we are tempted, we pray, and render thanks for deliverance according to that. Call upon me in the day of tribulation and I will deliver thee, and thou shalt glorify me. So Christ being by all means tried, like as we are tried (sin always I except) called upon his father, and rendered thanks to him for that he heard his prayer as in this place he saith. I will magnify the Lord which hath provided for me. And as we learn many things in time of calamities. So (Christ being taught even in his passion) learned to bear with our infirmities as in the 4. cap. to the Hebrews. is written. Verse 8 I have set the Lord in my sight for ever▪ because he is on my right hand, that I shall not fail. Verse 9 For this cause is my heart glad, and my tongue hath rejoiced, yea and moreover my flesh shall rest in hope. HE reciteth two good gifts (where into looking) he comforteth and confirmeth himself. The one is the will of God. The other is hope of a new glory in his resurrection. The son of God knew that he was made a sacrifice by the singular and unspeakable providence of God, and that this his sacrifice was the randsome for all mankind. After this he looked for or hoped after a resurrection and triumph over sin, death, and hell, and with this hope did he mitigate his distressed state. But let us remember this example, that we also in calamities may perform obedience, and learn partly with acknowledgement of God's will, and partly with hope of deliverance to lenify and mitigate the greatness of our sorrows Verse. 10 Because thou wilt not leave my soul in hell neither wilt thou suffer the holy one to see corruption. NOtably saith S. Augustine. Maior est huius scripturae authoritas, quam totius humani ingenij capacitas. That is, Greater is the authority of this scripture, than the captivity of all the wisdom of men. For here men do inquire of the article how Christ descended unto hell, what that descending may be? First some men understand that before his death his descending unto hell was signified in that agony of his death wherein Christ felt the horrible taste of God's wrath against our sins: Some again understands the same his death and burial to be his descending into hell. But let us simply believe, that Christ in deed raised the fathers from death to life (as Peter saith) He preached unto the souls which were in misery. This manner of visiting the fathers after Peter's saying do I understand to be his descending into hell, neither will I curiously dispute upon the matters, but let the modest and godly persons consider certain secret mysteries of the death and resurrection of Christ (which the fathers that were raised from death to life hoped after) to be signified in Peter's saying which are more plainer recited in any place. Let the reader seek for a larger exposition of this little verse in the commentary of D. Martin Luther where he expoundeth the 42. cap. of Genesis. Verse 11 Thou hast made known the ways of life unto me, filling my countenance with gladness, there is pleasure at thy right hand for ever. THe last verse by notable limits distinguisheth this short and frail life from that which is only to be called a life in deed. For what is this life but a continual Consumption and passage unto death as in the verse of Manilius it is said, Nascentes morimus finisque ab origine pendet. That is, New borne into this world we die, our death from first day of life draws nigh. Moreover in this life God always near unto one good hap distributeth two evil, neither is there any delectation or gladness of our mind so perfect or sound but it is corrupted or soured with some bitter sorrow. But that life whereunto after a while we shallbe raised up and revived, shall be the true and not failing life, but most plentiful of joy and gladness, which we shall receive by the sight and presence of God, and his everlasting joy, whereof in deed (that the eternal father would together with his Son and holy Ghost make us partakers) let us all with our whole hearts continually pray. Amen. The xvij. Psalm Exaudime Domine justitiam. etc. THE ARGUMENT. SO often as we think in our minds upon filthy opinions, which with horrible boldness, Heretics and Fanatical teachers in all ages, have spread abroad touching God, it cannot be but we must with all our hearts abhor the same, & make our prayers, that the Son of God would with his light, govern our minds, and with his holy spirit illuminate and confirm in us true acknowledgement of God. And truly, me seemeth no doubt it is, but that David (reciting these words of praiet direct thou my goings that my footsteps fail not) gathered in his mind the furies of all ages, which the devil hath dispersed in mankind, because he seeketh all means he can to blaspheme God, and sith he is one that rejoiceth in mischief, is delighted with the horrible misery of men, after he hath forcibly destroyed them whom he hath plucked away from God, and snared in his errors. Let us therefore (thinking of these furies) continually recite this psalm, and with fervent prayers let us beseech God that for his sons sake, he would with his holy spirit, illuminate in our minds the Doctrine manifested from him, and also true Invocation or prayer, Neither that he would suffer us to go astray from him, but that for his glory sake he would govern us so as we may truly acknowledge, and call upon him: which, that he may effectually work in us, with my whole heart, I beseech him, Amen. Verse 1. Hear, O Lord my righteousness, give ear unto my petition: With thine ears receive my prayer, proceeding not from deceitful lips. LIke as the Ship with prosperous wind is speedily carried in her course, so our prayer is more profound, and is better heard when the mind is fervent with some desire, as in the verse it is said: Dole tantum, sponte disertus eris. That is: Only sorrowful if thou be: thou art distressed willingly. Nec Lachrimis tantum expletur, sed etiam verbis egeritur dolour. Neither with tears is sorrow explete: But also with words becomes more great. Wherefore seeing David thrice repeateth one and the same prayer, it is clear, what ardent motions the most sacred breast of the Prophet did feel. For, not a more sharper sorrow is felt in the minds of the godly ones, then that which is conceived by the corruptions of doctrine, which do blaspheme God, and bring plague and destruction unto the Church. And before in the eight psalm I said, there is a two fold manner of righteousness, the one of the person, the other of the cause. He therefore in this place craveth not that his righteousness, but that the righteousness of his cause might be heard, as if he said: For thy name's sake even for thine own names sake, do thou this that blasphemers may be confounded. This argument doth he use in many Psalms. For we must pray for our defence for the glory of God's sake especially: But why addeth he (Not in deceitful lips?) because he would discern hypocrisy from true prayer which is made in spirit and truth. I do not trifle it (saith he) with delusions of words, I do not with cunning sieightes, and merry toys, cast a maze before thine eyes, of that which is impossible to be done. But (thy self being witness, which seest the secrets of man's heart) I truly, and without dissimulation pray thee, that the purity of doctrine may be preserved, and that opinions and worshippings delivered without the word of God, may be utterly taken away. Verse 2. Let my judgement come before thy face, let thine eyes behold the thing that is right. THe Church is in this world as a widow, and as an Orphan, and hath no Judge but only God. Neither the controversies touching religion, are not by man's authority ended or taken up, because the ungodly adversaries will not seem to be convinced by the testimonies of God's word. Needful it is then that the conflicts of the Church should be adjudged and decided by God, to the utter extinction of blasphemies. The greater part of the princes and people of the jews would never allow of the Apostles doctrine: and therefore God refuted or vanquished them by destroying their common wealth, And with this execution (as I may so say) of his judgement, made he an end of that dissension. But in the mean season, the Apostles were slain by the Princes of the jews: So let us wait for the judgement of God, and in the mean time let us know that we shall endure the enemy's cruelty. Verse 3. Thou hast proved my heart, and visited me in the night season: Thou hast tried me with fire, and hast found none evil in me: I have determined that my mouth shall not offend He amplifieth the little clause of the first Verse (not from deceitful lips.) Thou seest, & altogether hast approved the same, that my heart agreeth with thy word For, as the heart is inflamed with light & love of God, so the tongue manifesteth the divine motions of the heart. False therefore is the rebuke of my adversaries, which cry out, that I not for the glory of God and soul's health, but for a certain curiosity, or some lewd desire, or blind wilful frowardness, do retain and propagate a kind of doctrine manifested from God, yet the thing itself purgeth me. For I could have lived in worldly vanity with promotion, if I had been free from this cause: but now for that with great labour and great danger of life, I profess the true doctrine, and prefer the same before life, it appeareth sufficiently, that I seek no riches or worldly dignity. So are both these matters perceived in Paul's miseries, that namely, he bore about with him the Gospel for profit and pleasure sake because he for the doctrine which he taught sustained great miseries when he otherwise amongst his country men in great reputation might peaceably have lived. Moreover, that David in truth and earnestly believeth this doctrine is true, he confirmeth it by that, because he had rather suffer death, then to cast away his profession of the Gospel. Verse 4 From the works of men, in the word of thy lips, have I marked the ways of the murderer. THis little verse showeth clearly, for what purpose this Psalm was made. For it describeth the conflicts of the church with heretics & fanatical teachers which are in very deed thieves and mnrderers like as Christ in the 10. of S. john's Gospel saith. All they which came before me, are thieves and murderers. That is, all those which came without my Gospel, spread abroad false doctrines, and established divers manners of worshipping idols. These works of men have I marked and eschewed (saith he) not with man's wisdom, but with the wisdom of God which in his word is delivered. Let us therefore love and reverence the exercises of his heavenly doctrine that we may rightly acknowledge and call upon God, and be able to eschew the confusion of fond opinions and traditions of men. For they which refuse and despise these exercises, are like reeds, tossed hither and thither with every wind of doctrine, as in the 4. of S. Paul. Ephes. is written. Verse 5 Direct thou my doings in thy paths, that my foot steps fail me not. Suffer us not to be drawn away by the devil unto impiety and other mischiefs, defend us against the deceipts of the devil, govern us with thy light, and with thy counsels, suffer us not to perish, deceived by our own errors, or moved by the imbecility of the flesh. Great was the wisdom and virtue in Aharon chief priest over the people of God: and yet we see this man was moved by the devil to make and set up a golden calf to be worshipped. Seeing therefore great is the infirmity of all men, vouchsafe thou O eternal God, Father of our Lord Jesus Christ to govern us, and show us thy wholesome counsels in private and public affairs, and with thy holy spirit confirm our hearts that they may obey thy will, that we be not instruments of wrath but instruments of mercy and profitable members of thy church. Verse 6 I have cried unto thee, because thou wilt hear me, incline thine ear unto me, and hear my words. HE repeateth the prayer, to show that he did not coldly but with an ingent motion of mind, crave of God the preservation of sincere doctrine and subversion of idolatry. Neither in deed (any thing doubting of being heard) prayeth he, but without all distrust beleneth his prayers are received and heard. So Paul. 1. Tim. 2. bids us to pray without wrath, and without doubting. Let us therefore withstand all doubtfulness, and vanquish the same by faith that we may come unto Godand call upon him. For this special worship of God horribly hindered, when and so oft as our minds are tossed and shaken with waves of doubtfulness, as experience teacheth, whereby it is evident why it is needful that the decree made in the council of Trent should be refuted, which confirmeth error touching doubtfulness in praying. Verse 7 Deal wonderfully in thy mercies, which preservest those, trusting in thee from them that resist thy right hand. ALL the godly ones have need of spiritual wisdom interpreting the promises of God: God perfurmeth his promises, but other wise, then man's reason thinketh. Moses' did not think that he should wander forty years in the wilderness: how many in mean time despaired, and cursed Moses as a deceiver of the people yea as a seditious and tyrannical person? And yet God at the length performed, that which Moses promised them, and had begun by his decree. So was the preservation of the church promised unto the apostles, they and their auditories were put to the sword: and yet in mean time the Church was furthered and more & more flourished. These matters are to be learned of us that we may prefer the word of God before all events, yea all our own counsels and cogitations. David therefore craveth that God would (by wonderful means not comprehended in man's reason) preserve the church, a●de his cause, and with his mighty right hand defend him against the furies of his enemies. Verse 8. Keep me as the apple of thine eye, hide me under the shadow of thy wings. HE doth most pleasantly paint out the defence of the church setting before his eyes the similitudes of the eye, and of a hen. But although these comparisones are most easily understood, nor do require long circumstance: yet I will set down the words of Cicero (touching the eye l●ddes,) which are extant in his second book De natura Deorum. For what workman besides nature (than whom nothing can be more subtle,) could perform such perfect art in the senses? Who first hath covered and fenced the eyes with most tender skins, which skins she first framed lightsome that we might see by them, and of strength that they might ndure. But nature made the eyes to roll and to stir, that they might readily discern if any thing did hurt them, and also might easily turn their sight whither they would, and the light itself of the eye, whereby we see (which is called the apple) is so small, that she easily escheweth those things which may hurt her. And the eye lids which are the coverings of the eyes, are most soft and most fitly framed, lest they (with touching the same) should hurt the eye sight, and are made to shut and open upon the apples of the eyes that nothing should fall into the eyes, and is circumspect that the same may often times be done with great celerity. And the eye lids are beset as with a valley of little hairs by which (the eyes being open) any thing that might fall into them, is put away: and these shutting together when we sleep, when we have no need to see, that they as it were rolled up should rest. For first the upper parts being covered with the eye bréees, do keep of the sweat running down from the head and the forehead. Moreover the corners of the eyes being below are defended from thy nethermore part: And the nose is so placed as if it seemed to be a wall settled between both the eyes. Thus far have we heard Cicero philosophically reasoning upon the first similitude. Now if it please you let us hear the same man touching the second. For so in his second book De natura Deorum he saith: Now hens and other birds both require rest, and place wherein they may hatch their young ones and build their biding places and nests & the same make they so soft under them as they can possible, that their eggs may with ease be saved: out of which when they have hatched their young ones, they so keep them as with their wings they may foster them, that they be not hurt with cold, and if there be heat of the sun, they oppose themselves to shadow the same. But when their chickinges or young ones can use their wings, than their dams following their flight, are delivered of ●urther care. By this commemoration, are the most sweet resemblances (of David here proponed) easily thus understood. Verse 9 From the face of the ungodly, which have afflicted me, and of mine enemies which have encompassed my soul round about. Verse 10 Their fatlings have concluded among themselves, their mouth hath spoken proudly. Verse 11 In our ways have they now encompassed me, they have bend their eyes so, that they may cast us grovelling upon the earth. verse 12 Like unto the lion prepared to his prey, and like the lions whelp lurking in secret places. THe four verses following contain a description of the wily deceipts which ungodly teachers lay for the subversion of the true church. For as the devil is the same lion which seeketh whom he may devour. So the 1. Pet. 5. instruments of the devil are the whelps of the lion, and seek all occasions how to devour and destroy the godly teachers in the true church. Neither is the meaning of these verses obscure unto him which considereth the dangers wherein both of old time and at this day the church hath been and is exercised. Verse 13 Arise Lord prevent him and cast him down, deliver (from the ungodly man) my soul, which is thy darling I Do not know whether this verse may better in any thing be verified then in the history of Alexander bishop of Constantinople, who when both by report and hearsay, he understood it would come to pass, that Arius (contrary to his will) should be brought into the church and jurisdiction, Beséeched God, that either he would call him out of this world, that while he lived his church might not be infected with the poisoned doctrine of Arius: either else that from the omnipotency of God he might find some remedy for this so great mischief. After this manner craving help, and aid in a true confidence of the son of God, when he had watched & called upon God a whole night long, and besought Christ of his protection and safeguard, in the morning he knew what had happened unto Arius coming thither at midnight. For the greedy faction of this man, troubled the church that or ever the day light was espied, he went forward in that which they had purposed to bring to pass. But behold as Arius was going to them he began to faint and sat him down upon the next siege or priute to ease his belly of that burden, in what place he died wretchedly, and thereupon so dead was carried home. These doth Athanasius in his first oration against the Arians plainly declare. Augustinus lib. de heret. Verse 14 From the man of thy hands oh Lord from the men of this world, their felicity is in this life, thou fillest their bellies with treasures, they have increase of children, and the rest of their substance leave they unto their Children. MEn of the hands of God are they, which seeing they fear no judgements of man, at length are caught by the mighty hand of God, to due punishment: like as Antiochus, Herode, julian, Arius, and many bishops ruling the roast in kings courts. Children of this world are called they which seek nothing but pleasures and their exercises, he therefore craveth not only deliverance from the tyranny of such men, but also sequettration from the opinions & affections of these corrupt nature which loveth more riches and pleasure, than God, as that fellow (whereof Plautus mentioneth) sateth. I had rather, that the woman loved me then God. This plague (O God) we pray thee avert from us. surely riches and children are the gifts of God: but when the ungodly ones are like swine in their lives and conversation, these benefits are given them as for acorns wherewith they do but fill their bellies, till they be killed. We therefore beholding this figure, let us with our whole heart abhor their conversation and let us beseech of God, That he would give unto us the best part, which Marie did choose & which may in no age at any time be taken away from us. Luc. 11. Verse 15 But I in thy righteousness shall see thy face when I shall awake I shall be satisfied with thy presence. THe hope of eternal life is a consolation principal which assuageth all other miseries & is together contained in all other consolations. S. Paul endured great unseries & vexations beholding the end, which he knew was laid up in the life everlasting. But in mean time he suffered calamities & punishments because he should obey God. So we although we are despised of Epicures, & made as open prays unto the practices of tyrants, yet in hope of life everlasting (wherein we shall be adorned with a new light and righteousness) let us suffer the short & frail calamities of this life. For as S. Paul saith. A small time of tribulation bringeth great treasure of glory everlasting. 2. Cor. 4. Amen. The xviij. Psalm. Diligam te Domine. etc.▪ THE ARGUMENT. THe argument of this Psalm is most evident partly by the title, partly by the scope of the history, for both the title declareth that David rendered God thanks for defence against the violence & fraud of his enemies: and also the order of the history sufficiently showeth that this Psalm is David's swans song, a little after called unto the end of his life. For like as swans do sing when they die: So David and all the godly ones before the flitting out of this life, do worship God, with prayer, thanksgiving, and confession. And that the reading of this Psalm is more sweeter and shorter, let the godly ones consider with what variety David's enemies behaved themselves. For first he was more sharply assaulted in battle by Saul who burned with ambition, and sorrowed sore to see his servant David to be advanced before him and that valiant warrior his son jonathas. So that burning with desire of revenge he not only laid subtle snares for David but also showeth priests which gave entertainment unto David, & all their retinue also. Therefore in purpose and event did he comprobate the sentence of Polynices the tyrant which Seneca maketh mention of. Proregno velim Patriam, parents coniungem flammis dare imperia precio quolibet constantbene. In english thus: So I may rule: both country, parents, wife and all would I, burn and destroy. To rule (oh brave) no price too dear can buy. Moreover continual battles were sought by David with the nations lying near him: as with the Palestines, Syrians, Edomites, Amalechites, Ammonites and Moabites: as afterwards in the 60. psalm he writeth the Nations by name, which were enemies unto the people of God. thirdly, he felt the domestical wound made by his son Absalon, than which nothing could be thought more bitter: as Sophocles saith: Nullum atrocius vulnus est quam defectio amici. No wound more grievous nor more great: Then when a friend doth friendship break. Finally, he found by proof, the falsifying of Cebas faith, and of others most troublesome Citizens, touching whom it is written in the 2. Reg. cap. 20. Therefore who marveleth by right, that David could amongst so many and so great impediments, govern his kingdom for that forty years. But he was (as D. Luther used to say) A king after faith in God, and the promise of God towards him. That is, with the word of God, and with faith he overcame the devil and the world For as saith S. john 1. epist. 5. cap. This is the victory that overcometh the world, even our faith. But although this accommodation of the psalm no doubt is most true, touching the history of David's battles and his deliverance: yet because between the head & the other members in man there is great difference. The interpretation hath no absurdity, which applieth the meaning of this Psalm unto Christ. Therefore was Christ and his church assaulted of the jews, tyrants, heretics and false brethren, and yet are they not utterly overthrown: but thy Christ, and his church shall remain for all Eternity, as it is written: The gates of hell shall not prevail against the most strong rock, whereupon the foundations of the church is built. Verse 1 I Will love thee, O God my Fortitude. Verse 2 The Lord is my defence, my Castle, and deliverer: My God and my Rock. Verse 3 My Shield, yea the throne of my salvation is he, and my Exalter. THis number of Epithets or names of God, is a lightsome Paraphrase of the first precept, Exod. 20. I am the Lord thy God, etc. That is, truly receiving thee, and caring for thee, giving thee, not only benefits in this present life, but also righteousness, and life everlasting for thy Mediator sake. Ego sum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tuum, I am thy keeper & thy defence. I bring thee wealth and health when thou art forsaken of all Creatures. But no discourse of words is like the efficacte of those matters which the doctrine of the first precept containeth. Therefore I am now bréefer, and do proceed unto the verses following. Verse 4. I will call upon the Lord who is praised, and I shall be safe from mine enemies. LIke as the complete harness nothing profiteth the Soldyar, except he put it upon him, and use his armour indeed for the defence of his own body, and his weapons to foil therewith his enemies: So the promise's of the first precept is not available to the hearer, except by faith he embrace the same, and apply the same unto use in prayer, and petition for present and eternal benefits. He therefore affirmeth that by faith he will call upon God, whom he hath hitherto praised, and magnified him with so great copy of most sweet appella●●ons, or Epithets, that he might obtain defence of his life present, and also the benefits of eternal life. Let every one follow this example, seeing in deed it is set forth to be followed, and let them not doubt that they shall receive both necessary and wholesome benefits. Verse. 5 The cords of death encompassed me: And the bloods of belial sore troubled me. Verse. 6 The cords of hell encompassed me: the snares of death prevented me. A Declaration of ingent fears and sorrows, which cannot be describe ●● words, for when (as Saint Paul saith) there is, within us. fears, without strife concurring: It cannot besaide, what burning heat the heart of man feeleth and abideth. But because in the thirteenth Psalm I have somewhat spoken as touching these astonishmentes, I will not so oftentimes whet the edge of my hatchet. Verse 7 In my trouble did I call upon the Lord, and cried unto my God, and he heard me out of his holy place, and in his sight, entered into his ears. IN the fifty Psalm there is a precept given us, touching Invocation or Prayer, whereunto is adjoined a most sweet promise of God, that he will hear us. Of the same rule in this place is an example set down. For he showeth clearly by what means, and why he is delivered: Namely, calling upon the Lord. But I will not stay longer in this so evident & plain a sentence, which oftentimes elsewhere is repeated. Verse 8 The earth was moved, and quaked with fear: And the founda ions of the hills were troubled, and did shrink, because he was angry therewith. Verse 9 There arose a smoke in his wrath, and a fire from before his face burned: And coals were kindled thereat. Verse 10 He bowed the heavens and came down, and a darkness was under his feet: Verse 11 And he was carried upon the Cherubins, and did fly upon the wings of the wind. Verse 12 And he made darkness his secret place in the compass of his Tabernacle: A dark water and thick Clouds. Verse 13 From lightning in his sight, there passed away his clouds: hail and coals of fire. Verse 14 And the Lord thundered from heaven, and the most highest gave forth his voice, hail and coals of fire. Verse 15 And he sent his arrows, and scattered them▪ He increased lightning, and troubled them. Verse 16 And the wellsprings of waters opened, a● the foundations of the whole world were disclosed, at thy rebuke, O Lord, at the blast of the breath of thy wrath. THese ●yne verses which follow, contain a Figurative description of an horrible tempest, such as is that whereof Virgil speaketh 1. Georg. Ipse pater media nymborum in nocte, corusca Fulmina inolitur dextra, quo maxima motu Terra tremit, fugere ferae & mortalia corda Per gentes, humilis stravit pavor. etc. This Father then in stormy midnight late With his right hand gave forth fierce flashing fire Whereby the earth did tremble sore and quake Wild beasts away fast run and eke retire men's hearts were mazed through nations far & nigher. But when David expressly saith (He sent his arrows and scattered them) it appeareth sufficiently unto what end this manifest description may be referred. For without all doubt he signifieth thereby the majesty of God, whereat the enemies of David were stricken with a sudden terror. And if we may be so bold as with sacred histories to confer profane matters, not unlike unto this case, seemeth the history of Hannibal and the Romans, which Livius speaketh of in his sixth book and 3. Decade, on this manner. In the 8. year of the second battle fought at Carthage, Hannibal removed his Tents unto the flood Anien, three mile from the said city. Lastly, passing over the River Anien, he set all his hosts in battle array. Neither did Flaccus and the Consuls prolong time from fight. When both their hosts were readily prepared for the purpose (unto that hazard of handstrokes, wherein the city of Rome might become due salary unto the Conquerors) a great shower of rain mixed with hail, so troubled both the hosts, that scarcely could they betake them into their Tents, with their armour and weapons in safety, nothing less than with fear of hostility. And the next day even in the same place, this same tempest scattered those hosts once more prepared. Who when they had go● to themselves again into their Tents, there arose a marueyleus clearness of wether, with a calmness. The matter amongst them of Carthage was turned into an Oracle or prophesy, and it was noised, that Hannibal should himself say, sometime his own mind discouraged hi●▪ and sometime his fortune failed him to conquer the city of Rome. But what do I recite examples of the ethnics, when as the ecclesiastical history setteth down unto us like deliverances? For so Eusebius in his 5. book writeth. In the days of Antonius the Emperor, histories do record, that his brother Marcus Aurelius going to wars against Caesar, the Germans & Sarmatyans, when as with drought and exceeding heat, his host was well-near perished, being in doubt, and seeking what way was needful to work, they found in a certain band of men Christian Soldiers, who (as it is also our use) bowing their knees, and praying, God did unfeignedly hear their petitions, and suddenly, contrary to all their hope, poured down most large showers of rain, so that the host which in deed was near peryshing, and for whom the Christians prayed) had their drought refreshed or allayed: But the enemies which approached upon them with deadly foade, were put to flight by lightnings and fearful flashing flames of fire, often times sent from the heavens. But touching the Earthquake, although Physicians do say, that vehement spirits of wind blowing in the earth, are the cause: yet the heavenly doctrine of God's word addeth another cause, for it saith: That by Gods working therein, this windy spirit, Inflation, and shaking of the earth, are so wrought, that they may signify the punishments in the world to come. Therefore it is notably said of Plinius in his 2. lib. 48. cap. And it is not simply an evil, neither in the moving itself is there so great danger, but it signifieth a like or greater wonder shortly ensuing. The city of Rome never quaked, that it did not foreshow some strange thing would follow. So although Physicians do say, that the windy inflations of the earth, when they wrap themselves within a dark cloud, and when they have got into every most thin part thereof, do divide and burst in sunder the same, and that very often and vehemently so they do: Then cause they both lightning and thunder. But if out of the ra●●…nge of the clouds, an express heat do issue, that is the thunderbolt. Yet unto these Physical causes, the Scripture adjoineth God, giving both thunder and lightning, seeing it standeth not with reason that such great matters are brought to pass by the alone force of Nature. Verse 17. He sent from an high and received me, and took me from out of many waters. Verse 18. He took me away from my strongest enemies, and from them which hated me: Because they were too mighty for me. Verse 19 They prevented me in the day of mine affliction: And the Lord became my Protector. Verse 20. And he brought me forth at large: And saved me, because he had a favour unto me. THese Verses describe gods mighty deliverance, whereby David was taken out of the hands of Saul: For so is it written in the 23. Chapter and 2. Book of the Kings. Saul sought after David all his life time, but the Lord delivered him not into his hands. Verse 21. And the Lord shall reward me according to my righteousness: And after the purity of my hands, shall the Lord do unto me. OF the twofold kind of righteousness I suppose I have spoken sufficiently in the 8. Psalm. Verse 22. Because I have kept the ways of the Lord: And have not been wicked unto my God. Verse 23 Because all his judgements are in my sight: And I have not repulsed his righteousness from me. Verse 24 And I shall therewith be undefiled, and will keep me from mine iniquity. verse 25 And the Lord shall reward me after my righteousness: and according to the integrity of my hands in the sight of his eyes. THe perfect pullishing of the next verse before, is in these 4. verses, declaring what righteousness he will foreshow. For he saith that Saul hated him for this cause, and therefore was he beset with the practices of his enemies, because with a simple faith he obeyed, God calling him. For the word Via, or way, most commonly signifieth a vocation. Therefore is there in this place a necessary and most profitable admonition set down. First that we should not follow our own imaginations or devices. But in all manner of our deliverance from dangers, we should consider the commandment and calling of God Secondly, because if we hear the commandment and calling of God, and that our will observeth his will, and studieth to perform obedience unto God, then are we not idle nor contemptuous. Thirdly, let us require help of him even for this cause, for that we endure the labours enjoined us of God, which are pertaining unto his glory. This admonition reprehendeth both those vices, that is, our idleness, and the confidence in ourselves: and commandeth us that our diligence be set forward, and that therewith in true faith and hope we should crave and look for protection, help, and good success from God in all our affairs Verse 26 With the holy thou shalt be holy: and with the Innocent person thou shalt be innocent. Verse 27 With the chosen thou shalt be chosen: and with the froward thou shalt be froward. HEre is the reason of David's deliverance, because in God there is wisdom, discerning both right and wrong: And again, a will in him, desiring that which is right and forbidding the contrary: also with an unfeigned indignation, both repelling and destroying the same. But whereas it is here objected, God seeing he is just and good, can not be perverted, that may easily be refuted, for such a one God is as we are, (not in deed touching essence) but touching effect and application. For as he rewardeth the godly with good things and with his strong hand preserveth them in dangers. So the disobedient and contumacious in heinous offences and such as contemn his word, doth he hale perforce unto punishment by wonderful means. But God preserved David here, according to that saying: The Lord knoweth how to take his holy ones out of trouble. And contrary wise he destroyed Saul in his last battle with tragical calamities. Let us learn therefore to fear God, whose hand is strong for either effect, both to deliver and also to destroy. Verse 28 Because thou shalt save the people which are brought low, and thou shalt destroy the eyes of the proud. Verse 29 Because thou lightest my candle, O Lord my God, lighten thou my darkness. Hitherto hath David spoken of his defence from God against Saul. Now doth he commemorate his glorious victories whereby the pride and insoleny of the nations near unto him, was tamed and subdued. Read the history in the 2. lib. and 8. cap. of the kings, concerning the Syrians, Moabites, Ammonites, Palestines, and Amalachites whom he conquered. Verse 30 Because in thee shall I burst thorough a huge host of enemies, and through my God I shall leap over a wall. Verse 31 From the undefiled way, the words of the Lord are tried with fire, he is the defender of all them that put their trust in him. Verse 32 For, who is God, besides the Lord? or who is strong but only our God? Verse 33 God hath girdid me with power, and hath made my way undefiled. Verse 34 Who hath made my feet swift, as the feet of hearts, and setting me up on high. Verse 35 Who teacheth my hands tofeight, and mine arms, that I may break even a bow of steel. THese six verses which follow require no long exposition. But are easily to be understood by a comparison between the heathen or ethnics war●●oures and soldiers of David. Mighty and profitable pesonages to their country were Fabius and Scipio, but how much more excellent had they been if in those their so great exploits they had called upon God, and believed that he had been their present protector and guide in so great battles. Also if they had exployed their victories to set forth the doctrine of God, of prayer unto God and of eternal life. By right therefore do we extol David as far incomparable above these warriors, when well knew that he was by God's inspiration armed with his valiancy, and in those his wars called upon God, and fought his battles for defence of true religion. Verse 36 And thou hast given me a shield of my salvation, and thy right hand comforteth me, and with thy meekness dost magnify me. Verse 37 Thou hast enlarged my goings under me, and my foot steps, are not weakened. Verse 38 I will persecute mine enemies, and I will overtake them. And I will not return till I shall destroy them. Verse 39 I will bruise them, that they shall not be able to stand, they shall fall under my feet. Verse 40 And thou hast foregirded me with strength unto battle, and thou hast overthrown them that rise against me, under me. Verse 41 And thou hast made mine enemies to turn their backs unto me, and hast scattered them that hate me. Verse 42 They cried, and there was none to save them, even to the Lord, but he heard them not. Verse 43 And I will beat them to pieces, like the dust before the face of the wind, as the clay in the streets will I destroy them. SAule being slain and David now having peace with the nations adjacent there arose a domestical fire kindled by his son Absalon, whereby David himself and almost his whole kingdom were in great ●eoperdie. For that saying of Pindarus is most true. Facile est civitatem movere etiam deterrimis, sed iterum in sua sede eam collocare difficile est, nisi deus adsit principibus gubernator. It is an easy thing to move discord in a city even among the worst persons but to settle the same again in her former quiet it is a hard thing except God as chief ruler be present with princes. Therefore David boasteth not as Timotheus the Son of Conon did: who in a certain speech vauntingly said▪ This have I done and not fortune. But he ascribeth unto God the restoring of his kingdom into her pristine peace and tranquillity. Verse 44 Thou shalt deliver me from the gainesayinge of the people, thou shalt set me in authority over nations, a people whom I have not known shall serve me. Verse 45 With attentiune ear shall they obey me, strange Children have dissembled with me. Verse 46 Strange children are worn away, and they have trembled in their adversities. LIke as Paul oftentimes repeateth a complaint of false brethren which openly can flatter, but secretly (if at any time occasion serve them) can pour out their poison. So David here applieth the like complaint touching his factious Citizens, such as were Seba and many others. But he foreshoweth that these were not only discomfited, but that he had such a triumphant victory as in stead of ungodly and false foresworn citizens afterwards nations themselves yielded unto him and began zealously to obey him. Neither in deed is it a matter difficile to apply the meaning of this little verse unto Christ, whom the high priests, princes and great multitude of peoples in his country with horrible fury persecuted and practised to put to death. But for these false citizens the church was gathered and joined unto him from among the gentiles. And he is truly the chief head of the nations, that is of the church universal gathered from out of the seed of Abraham and the gentiles giving life everlasting unto the same, which David could not by any means do. Verse 47 The Lord liveth, and blessed be my strong God, and let the God of my salvation be magnified. Verse 48 It is God that revengeth my cause, & bringeth people in subjection under me. Verse 49 Thou art my deliverer from mine enemies, and from them that rise against me, shalt thou exalt me, and deliver me from the ungodly person. Verse 50 For this cause will I magnify thee, among the nations, oh Lord, and will sing a Psalm unto thy name. Verse 51 Thou that exaltest the welfare of the king, and performest mercies unto David thine anointed, and unto his seed even for ever and ever. IN conclusion he affirmeth he will render this thanks, that he will celebrate or solemnishe these benefits to the end the presence and glory of God may be in his church acknowledged, and that many may learn to fear God & call upon him. For unto this end specially are thanks gevings to be referred, that others being encouraged by our testimonies touching the benefits of God might be in the same faith confirmed towards him, and truly believe that God is present in his church, that he punisheth despisers of his heavenly doctrine and word, and that he unfeignedly heareth, receiveth, and helpeth which convert unto him, and call upon him. The nineteen. Psalm. Ceeli enarrant gloriam. etc. THE ARGUMENT. EVen as the xvilj. Psalm may be interpreted two ways, first in deed historically touching David, and secondly allegatorie touching Christ. So the first part of this Psalm may either be expounded concerning the glory of God which shineth and is perceived in the workmanship of the world, either else of that true glory, which the doctrine of the gospel showeth for: both meanings are true and have in them very much erudition. But if any man had rather embrace that meaning which is referred unto the only advancement of the Gospel I will not any ways be against him. The second part without doubting entreateth of the efficacy of the gospel, and discerneth the same not only from philosophy, but also from the law which commandeth that which is right, and forbiddeth that which is wrong. For philosophy can not heal the wounds of the conscience nor call back men's souls from hell, seeing it teacheth no certain thing touching the will of God, nor our salvation. Be it much less to purpose then that the law may be a haven or succour for our conscience struggling with sin and death, when it wonderfulie increaseth our fears and astonishmentes with her threatening thunderbolts. Therefore the alone preaching of the gospel hath force and efficacy that it may raise up or comfort and confirm our consciences so wrestling, and as it were to call them back from death to life. The third part is a prayer agreeing with doctrine of the gospel. For as the preaching of the gospel describeth the mercy whereby God receiveth and preserveth wretched mankind flying unto the Mediator: So in fine it craveth forforgevenes of sins, and clearly discerneth sins of ignorance & negligence not wilfully performed, from transgressions against good conscience. Concerning this difference (as I am inexpounding) I will say more. Verse 1 THe heavens declare the glory of God and the firmament showeth his handy work. GOD hath many properties, (contained in the phrase of glory) which do shine in the workmanship of the world. The order of the bodies in the world, in the heavens, in the elements, in things growing and in the same mind of man as a difference between good things and evil doth show the wisdom of God: For seeing it is impossible that this beautiful order of things may by chance or hap appear or remain, needful it is that a skilful workmaster must then be the principal cause of the worlds creation. Moreover the power of God is plainly seen in the greatness of the heavenly bodies and swiftness of their moving. For who is not amazed at the consideration of the Sun, which not without cause is of Plato called Oculus mundi, the eye of the world. For although the Sun (as the Mathematistes affirm) is a hundredth sixty and six times greater, than the circuit of the whole earth, yet this great body daily from the rising unto the setting thereof (by the most mighty hand of God is carried about, when as in deed if he should take his course on earth, he passeth in his circuit every hour 225. Germain miles. And the goodness of God towards mankind is here perceived, because all things which are in this world are made and ordained for man's sake. I will not add more arguments to confirm this sentence, because the whole nature of things is a notable testimony touching God the workman, and his wisdom, his power and goodness. I might rather add a complaint and that the blindness in many Athistes is to be lamented, which contend that all bodies above and below are of meats as it were so wrought and made, and that all things are suffered of us by chance. Notably therefore saith Cicero 2. lib. de natura deorum. All this description of the Skies, & this so great beauty of the heavens may they seem unto any wise man to be made of bodies running hither and thither by chance and without advisement? or could any other nature having wit and reason bring these things to pass, which not only that they might be brought to effect have wanted reason, but without great reason can not be understood what manner things they are? Again: for who would say that he were a man who when he saw so unfeigned movings of the heavens, so firm orders of the skies, and all things so connexed and fitly framed would deny any reason to be in these, and would say these are done by chance, which by how much providence they are done, so by no capacity can we attain the same? For although that nature be wholly created, to make testimony of God, that he is wise, mighty, bountiful, and a friend unto mankind: yet full and perfect glory can not be given unto God, without acknowledgement of the son of God. And then it is attributed unto God, when we learn the word of his gospel, and by faith do acknowledge the son. It is needful then that there be other heavens, that is Prophets and Apostles to preach this word. Glory be to God on high: that is, God is not only just, horrible punishing sins and wickedness, but also good and merciful, and preserving all them which flee unto the Mediator. Wherefore let the glory (touching which the dispositions of the heanenes most constantly working yearly alterations, with great welfare and preservation unto all things, doth bear witness) be discerned from that glory, touching which, Angels and all godly teachers in the Church do joyfully sing, and let the knowledge of God, illuminated by the voice of the Gospel, be preferred far before Physical wisdom, which is borrowed out of the workmanship of the world. Verse 2. Day unto day uttereth out speech, and night unto night openeth knowledge. I Said that the first part of this psalm may not only be with a sound Analogy or rule of saith interpreted divinely, but also philosophically. I will therefore recite both the meanings, and I will refer the judgement unto the Reader. As for that which appertaineth unto the knowledge of philosophy, Cicero saith notably in his 2. book d● natura Deorum: But what is man's reason? Hath it not pierced up to the heavens? For of other living creatures we only know the rising, course and falling of the Stars. From mankind is the day limited, the month and year. By whom the Eclipses of the Sun and Moon also are known and foreshowed unto all posterity, what manner once, how great, and when they shall happen. Which things (the mind beholding) receiveth from these the knowledge of God, whereupon riseth godliness, unto which is Justice joined, and the other virtues, whereby appeareth a blessed life. I will also set down the words of Ptolomeus, which are extant in the I. book of his Mathematical Instruction. The consideration (saith he) of the heavenly motions doth very much profit the manners of men. Because it showeth in things divine, perpetual likeness, excellent order, proper aptness, and obedience without contumacy: This maketh us more circumspect, and stirreth up a zeal or good will in us to imitate that divine excellency, and inureth our inflamed minds, to moderate our actions after a right order. But touching the Theological meaning of this verse, it is thus: Day unto day uttereth speech, and night etc. That is, in all ages even unto the last day of the world, shall the Gospel he published and advanced, neither in any age of the heavens. That is, (of the Apostles, and others teaching in the Church) shall the voice or sound thereof cease, but shall gather unto God an everlasting Church. Verse 3. There are no speeches nor languages, whose voices cannot be heard. Verse 4. Their sound went forth into every Land: and their words into the coasts of the whole world. LIke as he spoke a little before touching time, so now prophesieth he touching circumstance of place, not only in all ages of the world, but also through all parts of the world shall the voice of the Gospel be spread, invyting all sorts of men unto that same great supper, That is, unto the fellowship of the life ●clestiall, and full of blessedness. And with this prophesy agreeth the saying of Christ in effect and event approved, Mat. 24. This Gospel shall be preached throughout all the world, as a testimony unto all Nations, and then shall the end come. For the Apostles went about preaching the Gospel in the most famous Provinces of the East, West, and South: but now by the exceeding goodness of God, the pure word of the gospel is published in the Provinces lying northwards. Pigris ubi rara campis, Arbour aestiva recreatur umbra: Quod latus mundi nebulae, malusque jupiter urget. In english thus: Where the tree seldom is refreshed with summer shadow in slow growing woods, because the end of the world, the clouds, and the evil planet holds it down. Let us therefore render thanks unto the eternal, living, and most true God, father of our Lord Jesus Christ, that he illuminateth the light of his Gospel amongst us, and gathereth unto him his Church from among these nations, and let us pray fervently with all our hearts that he would confirm this work begun in us. But yet if a man will apply those verses unto philosophical knowledge, the application shall not be hard. For there is no nation, neither any so uncivil nor so brutish, which heareth not the sound of the heavenly bodies and motions bearing witness of God. And because I have now & then in this Psalm used Cicero's words, it shall not grieve me to repeat one notable place for this purpose, Ex prima Tusculanorum disputatione, of the same Author. When we see the beauty and first clearness of Firmament, after that, so great swiftness of the vanishing thereof, as how much we are not able to conceive. Also, the Interchaunges of days & of nights, the fourfold alterations of times or seasons in the year to ripen the fruits of the earth, and ●itte for the temperature of our bodies: And when we see that the Sun is the Moderator and Comforter of all these: And the moon by increase and decrease of light as it were noting and signifying the days appointed for several effects. Again, in the same heavens distinguyshed in 12. parts, that there are also 5. Stars carried, most constantly keeping the same courses with unequal or several movings, and the nightly beauty of the heavens with Starry skies every where garnished. These therefore and other innumerable when we behold, may we doubt yea or no? but that there is some one Creator and Causer of these? If (as Plato supposeth) these be natural. (Or if as Aristotle saith they be continual) but that there is a Moderator, Guider, or Ruler of so great a work and benefit. Finally, let us observe or mark here a pleasant Metaphor borrowed of the art of building. For like as Carpenters when they build an house do use a small line to measure the plat and frame of their building withal: So the Apostles and other doctors, teachers &c. building the Church of God, direct and level all their doings by the rule and line of the Gospel (Christ Jesus being the head corner story) as it is said in the 2. Ephesians. The same Metaphor excellently describeth the efficacy of those heavenly bodies. For as Aristole in 1. Meteoris, saith: Of necessity is this world continually inferior unto the heavenly motions, so as all her powers are governed from above. For that thing which is the principle, or original of moving, the same is also unto others the cause of their movings. Verse 5. He hath set in them a Tabernacle for the Sun. Verse 6. And he himself like a Bridegroom coming out of his chamber: Rejoiceth as a valiant Captain to run his course. Verse 7. His course is from the high heavens, and his recourse unto the utmost ends thereof: Neither is there any can hide them from his heat. CIcero in his 2. Book de natura Deorum, reciteth a Philosophical sentence of the Sun, in these words. The Sun (through whose hugeness by many parts, the earth is overspread, fetcheth his compass about the same, and he rising and falling distinguisheth the day from the night. Also he now coming towards us, and afterwards going from us, maketh every year two contrary returns from the end of the world, by whose distance, he both as it were with a certain sadness maketh the earth heavy, and also again maketh her glad, as when she seemeth to be comforted by the bright heavens. And what is more excellent then to compare Christ unto the Sun, unto a bridegroom or a husband, & unto a valiant Captain. Touching these comparisons I will speak a few words for the instruction of the Reader. Like as the Sun with his light beneficially comforteth all the world: So the Son of God reacheth his benefits unto all men, so that they will receive them thankfully, and not refuse them disobedyently. Morrever, as the sun is the wellspring of lively power: so Christ giveth life everlasting unto all believers. Thirdly, as the sun when he riseth obscureth the light of the skies, and dismisseth them, so the righteousness of faith, which for Christ's sake is imputed unto us, doth vanquish the darkness, and as it were driveth away the night of the glory of men's works. Fourthly, as the sun when in the midst of the day he is most highest, is then most whotest: so persecution is the companion of the pure & uncorrupt Religion of Christ. Fiftly, as the sun with his brightness driveth away clouds and foggy mists: so the Son of God sitting at the right hand of his Father, is the conqueror of Tyrants and heretics. Sixtly, as the sun in winter when he is most far thest of from the Pole, is most nearest the earth: so the son of God is most near unto the godly ones in misery, and giveth them help and salvation. But it were too long to go through with all parts of this comparison, I do therefore make speed to the exposition of the other Similitudes. Like as the Bridegroom or husband beareth a servant love unto his spouse or wife: so is there in Christ true love, not feigned towards his Church, which is testified in that he took upon him nature of man. For seeing he hath coupled this nature unto him by that secret and marvelous league. Let us not doubt but he doth love the like nature of mankind unfeignedly. Secondly, as the husband loveth his wife only, and wandereth not out of the bounds of wedlock: so Christ loveth his Church only which embraceth the Gospel, and loveth not other sects Mahometical nor heretical. Thirdly, as the husband with a frank heart communicateth all manner benefits unto his wife: so Christ bestoweth upon his church his righteousness & life: turning unto himself the sorrows of his Church, and became a sacrifice for our sins. Fourthly, as it is the husbands part to maintain the welfare of his wife: so Christ evermore defendeth his church, repressing devils, tyrants, and heretics. Fiftly, Christ giveth his word and holy Spirit, whereby from time to time new members are begotten into the Church. But this is done in the ministery of the Church, who as a mother, fostereth and bringeth up her children. This conference to think upon is profitable, because not in vain said S. Paul Marriage was a great mystery. Namely, a figure of the League which is between Christ and his Church. 3. Lastly, Christ is compared unto a valiant captain, which cheerfully finisheth the race that he runneth in arms. But this comparison seemeth to be ●aken out of Genesis, whereas the Messiah is called Schylo: That is, Fortunate, unto whom all things do yield, and all things obey. For this Lord was not only prompt and ready to the battle, but also with a marvelous and heavenly felicity overcame our enemy the Devil, and destroyed the works of sin, and death itself. Unto the consideration of this Figure doth the Son of God bring us, Luke. 11. When a strong man armed keepeth his house, those things which he hath, he possesseth in peace: But when a stronger than he cometh upon him: he overcometh him, hetaketh away all his weapons wherein he trusted, and distributeth his spoils unto his own soldiers. Furthermore what a promptitude was in Christ to finish the course of our salvation (the words by himself recited) in the 14. of S. john's Gospel do well declare. viz. The Prince of this world cometh, and hath nothing in me: But that the world may know that I love the Father, and as the Father commanded me, so I do, Arise, let us go hence. Therefore all our life long let us remember, that Christ is the shining sun of righteousness, also the husband of his Church, and the invincible Captain: So that we may crave and hope for of him, present and eternal benefits. The second part of this Psalm. Verse 8. The Law of the Lord is perfect: Comforting souls. ALthough the former part of this Psalm may be expounded two ways: yet of this part there is one and that a simple meaning, which containeth a commendation of the Gospel, borrowed of the same form of doctrine, and from the effects thereof▪ But this true and not dissembling praise, is opposed against the judgements of the world. The world crieth out wickedly that the Gospel is a vain ●able, and the firebrand of public discord. Yea, some men cry out that the doctrine of the Gospel is the corruption of good manners, and the looseness of discipline. These ungodly udgementes of Epicures, politic persons, & hypocrites, doth David with a constant affirmation refute, when he saith: The Law of the Lord (That is) the doctrine of the Gospel is perfect wisdom, far excelling the disputations of all Philosophers touching God. For although the more sounder Philosophers so believed, and so reasoned that God was an eternal mind, and the cause of goodness in Nature: Yet they neither know the essence, or being of God distinct in three persons (The eternal Father, the eternal Son, and the holy Ghost:) neither yet the will of God touching forgiveness of sins, but lived in miserable & lamentable ignorance of these most special and mystical matters. But we in the church, which do hear the Gospel preached and taught, do learn the perfect doctrine concerning the essence & will of God, Unknown unto man's reason, and all other creatures, until that it was published from the secret bosom of the Eternal Father, by his Son. We know not only what difference there is in the persons of the divinity: but also the will of God touching forgiveness of sins to be granted us for the sons sake our Mediator. Of good right therefore, and by good cause, is the Physical knowledge of God called both lame and dumb: But the Gospel named the sound and perfect wisdom. But as the first Epithet or name is taken from the same kind of doctrine: So the other is taken from effect in working. And this indeed interchange of their proper names must also be observed in the other Verses. Most truly said it is, that the Gospel refresheth, and comforteth our souls: But Philosophy is only a meditation of death. But the Law is the power of sin, That is, sin were not so cruel, were it not armed with the Law. For by the Law sin is made sin mightily. Seeing therefore remedies for our sorrows can neither be required of Philosophy, nor yet of the Law we must confess that the only doctrine of the gospel doth effectually heal the wounds of the sore, as in the 6. cap. of Esay. Christ saith. The spirit of the Lord is upon me, therefore hath he anointed me, that I may heal the broken or contrite heart. etc. For as it is also said Of them which being ready to die of the Apoplepy are saved and as it were brought out of the jaws of death when as they hold the juice of wormwood unto their nosestrilles. So these most sweet consolations. (So god loved the world. etc. john. 3. And again, Come unto me all ye that labour. etc. with many more such like, are the vanquishers of death and of desperations. David when he lived in exile & by his son Absalon was driven out of his kingdom felt this effect of the Gospel working in himself, and with remembrance of his own sins was not a little tormented. The same felt also the converted thief. Finally no doubt even all the godlyones find by experience that they can enjoy no comfort in any place but in the Gospel, which is the ministery of the Spirit and of life. Verse. 9 The testimony of the Lord is faithful, giving wisdom unto the simple. THe third Epithet or name of the Gospel, agreeth with that saying of Christ. Sanctify them in thy truth, thy word is the truth john. 17. That is, the only doctrine delivered by the Son of God, by the Prophets and Apostles is the truth touching God. Besides this the doctrine of all sects touching God are devilish furies, they do not publish God, nor sanctify men's minds. This saying therefore descerns the Church from all other sects, and condemneth all strange opinions touching God which are contrary to the gospel. The fourth Epithet may be understood in the sentences of Christ and of S. Paul, considered of us. For so Christ in the 11. of Matt. saith. I thank thee O Father of heaven and of earth, that thou hast hidden these things from the wise, and hast revealed them unto the simple ones. And again S. Paul. 1. cor. 1. Not many wise men after the flesh. etc. But the foolish things, of this world hath God chosen. etc. But they are the simple ones, which have no vain ostentation or trust in their own wisdom and righteousness, but acknowledge their own infirmity and their corruptions, and carefully seek to put remedies unto the wounds of their conscience. In such persons is the voice of the gospel effectual, leaving in them the piercing persuasions of that wisdom and righteousness which pleaseth God: but others swelling or puffed up with pride or love of their own righteousness & wisdom remain in extreme errors and blindness yea and in the ignorance of greatest matters. Verse 10 The precepts of the Lord are righteous rejoicing the heart, the commandment of the Lord is pure, giving light to the eyes. THe fift Epithet is referred unto the equality of the gospel, because it accuseth all men without respect of persons, and again promiseth and bringeth the grace or favour of God unto all them that flee unto the Mediator. For both phrases of the effect of the gospel are universalll viz. The preaching of repentance: And the promise of grace. But of this sentence else where it is oft spoken. The sixth Epithet agreeth with the second, & requires no long exposition because the godly know, that The kingdom of God is not meat and drink, but peace and joy in the holy ghost. Rom. 14. The seventh, is opposed against corrupt doctrine of true invocation, for no nation nor sects (forsaking this word delivered by the son of God, the prophets and Apostles) hath pure doctrine of god and invocation of the true God. The eight, let it be understood by an Antithesis. The whole nature of men is blind, because she carrieth about her darkness, namely, doubtfulness of God, carnal security, distrust, false invocation of the mind, doubting and fleeing from god, and other innumerable motions straying away from the law of God. But this blindness doth not the world understand. No he is in love with himself and extolleth himself by reason of his small shadow of external discipline. But the church being by the word of the gospel admonished of sin, acknowledgeth and bewaileth her mishaps, and craveth of god new light, righteousness and life. Verse 11 The fear of the Lord is pure abiding for ever: The judgements of the Lord are true and righteous altogether. THere riseth in deed by the law, a fear but not sincere, that is a servile fear without faith, which fleeth from God, and doth not attribute praise unto god when man is justly punished: but by the gospel riseth a sunlike fear joined with faith, which among sorrows reviveth and camforteth the mind, and draweth near unto God, yea beseecheth and receiveth of him remission of sin. This faith maketh a notable difference between a servile and a sunnelike fear. Verse 12 More to be desired are then gold, and far above pearl or precious stone and more sweeter than honey or the honey comb. ungodly persons seek after riches and pleasures, and yet notwithstanding in great abundance of riches and pleasures are they poor and wretched, because these good things at length forsake them. As when Pompey was overcome, no pleasures did assuage his sorrow. But David being driven into exilement and destitute of all human helps retaineth this firm consolation. He knew that he had his sins forgiven, he knew that he had a merciful god, and he rested in god, he knew he should not utterly perish. This consolation taken out of god's word is more excellent than gold and sweeter than any honey. I will add here for declaration of the Antithesis, the versicles of Solon. For what so he said touching virtue, this more truly may be applied unto the word of God. Multi improbi sunt divites Et boni exiguas opes habent, Sed nos non mutabimus cum ipsis Virtutis possessionemque sola firma est, Nam opes subinde mutant Dominum. Many evil men, of wealth have store, And good men, they are very poor. But we with them no charnge will make, Of virtues possessed, nor them forsake: Which virtue alone kydes firm with men, For riches their Lord change now and then. Verse 13 Yea thy servant is admonished by them, in keeping them, there is great reward. Manifold profit is there in god's word. For it not only teacheth, but also admonisheth, it ruleth & helpeth us with counsel, it governeth the labours of our vocation, and sanctifieth us unto life everlasting. But the effects are largely expounded in the 119. psalm and are easily understood of the godly, which know the exercises of faith, and invocation. Verse 14 Who can comprise his faults: Cleanse me from all secret sins. THe last part of this Psalm, is a prayer, wherein there is a plain petition for remission of sins. He saith not as hypocrites do who hath sins or trespasses, but he asketh what man is he which considereth the burden of sins sticking in the nature of man. But this verse is rightly opposed against the counterfeit ceremony of monks touching scrupulous numbering up of sins, which is neither commanded by god, neither is possible to do, but leadeth godly minds into doubtfulness, and enfeebleth their faith. Verse 15 And from presumptuous sins keep thy servant, that they have no power over me, so shall I be undefiled, and shallbe cleansed from the greatest sin. MOst rightly out of this place is borrowed the difference of sin reigning & not reigning. Sin not reigning is the original evil and motion striving with the law of God, which man's will notwithstanding resisteth being helped of the holy ghost that we should not obey that wicked motion, against all conscience and this will, (by faith) craveth and believeth that this infirmity is forgiven us for the Son of God's sake making intercession for us. Unto this degree and step pertain negligences and ignorances not wilfully performed. Sin reigning in the fall after conversion is the breaking of God's law against conscience (which taking place) the person is made guilty of eternal punishment, except again in conversation forgiveness be had. And in this degree or step, we comprehend sins of wilful negligence, that is, wilful negligence in duty and wilful ignorance. Verse 16 And the words of my mouth shallbe such that they shall please thee, and the meditation of my heart is in thy sight, oh Lord my helper and my redeemer. THe holy ghost is not in vain called the spirit of grace and of prayer. For as he beareth witness with our spirit that we are the children of god, so doth he stir up and provoke our hearts unto prayer. So David, when he had asked of God forgiveness of his sins, made humble pensions that god would receive his prayer, confession, and thanksgiving as a reasonable serving of god, seeing there is nothing else which we are able to render unto God, for his great benefits. The XX. Psalm. Exaudiat te Dominus. etc. THE ARGUMENT. Prayer's of the church are most worthy of diligent consideration, not only because they ask things necessary and wholesome, of god, but also because they instruct us of great matters. So this Psalm sith it prayeth for the Prince or chief magistrate, teacheth the reader as touching politic order, very profitably. For first it plucketh out of men's minds an unjust imagination, which discerneth not between government and spoils, like as that Pirate said to Alexander. Why is it more lawful for thee to spoil upon the land, then for me upon the seat? For seeing the scripture so often commandeth prayers to be made for the magistrate that government may remain unharmed and be established, needful it is that thing be good and acceptable unto god, and not any sin, because we must not pray that sins should be established. But of this praying there are precepts extant in the 24. of jeremy. Pray ye for the kingdom of Babylon because in the peace thereof, you may also have peace. He bids them pray for the empire which at that time was the harbour or succour of the church. And in 1. Tim. 2. Is delivered a precept full of erudition. I exhort you that prayers and thanks givings be made for all men, For kings & all which are in authority under them, that we may live a quiet and peaceable life, in all godliness and honesty. Hereupon it is clear what difference there is between ruling and robbing. For rulinges or governments are the ordinance of god, and these must we obey for god's cause, who is the author of this ordinance. But robbings or spoilings are the destructions of gods ordinance, and the furies of the devil wherewith God is horribly angry. secondly this psalm teacheth, that governments are not preserved by fortune or by the counsels of men only, but by god who is not only so the author of politic order, that he alloweth of lawful governments but also by this means. Because like as both by his providence he ordained the course and movings of the stars, and also by his power preserveth the same. So also politic order is the work of God, and how much soever of this ordinance abideth in the confused state of humane nature, is by God truly and effectually preserved. For the devil would altogether destroy honest society, but that God represseth his furies and did protect part of mankind. And that God is the preserver of this ordniance, the punishments of seditious and rebellious persons do not only show, but also that same burden of affairs and dangers which man's wisdom (without God) is not able to endure. Most truly therefore is it said of Plato lib. 4. de legibus. whereasnot God, but some mortal man beareth rule, there is none escape from mischiefs and miseries. Finally he reprehendeth the pride of man's mind, which imagineth that great matters and profitable things are governed by our wisdom and virtue. Like as Timotheus the son of Conon, said of a matter happily exploieted. This did I and not fortune. And Ajax in Sophocles said. Dasterds and sluggards had need of God's help, but he even without God was able to overcome. Let this therefore be in us persuaded, and let us altogether hold it approved, that man's alone diligence is not sufficient for the weighty charge of government as in the history set down by Herodotus lib. 7. Xerxes' rightly said. That the kingdom of Persia increased under the government of God, and the kings themselves readily following him. For a weighty and hard matter it is the government of a common wealth, neither can it be ruled by the alone diligence of man, the which thing these heavenly sayings do teach, jeremy. 10. I know O Lord, that man's way is not his, neither is it in man to direct his own footsteps. Again. Psalm. 127. Except the Lord do keep the City he watcheth in vain that keepeth the same. Which things (sith they so be) let us fervently beseech of God, that God would govern the counsels, and success of godly Princes, or Magistrates, which give secure unto the Church, and unto learning: and which also are the observers of the works of God, as of the Law of righteousness, and of peace. The disposition of the parts of the Psalm. THere are three parts of this Psalm. The first is a fervent prayer for prosperity of the Counsels, and success in governments, which are the succours of the Church. The second part is a thanksgiving for preservation and defence of the prosperous estate of governments. The third part containeth doctrine of faith, whereunto is adjoined a reprehension of confidence in humane helps. Verse 1. THe Lord hear thee in the day of trouble: The God of jacob be thy defence. THe Church is not conversant in kingdoms, as an unthankful Guest: but rendereth most ample thanks unto her Nurses. For, she prayeth for those Magistrates of whom she is cherished and nourished, as Abraham prayed for Abimelech the king. And jacob blessed Pharaoh, king of Egypt who received from joseph the doctrine of true prayer unto God. But although the ungodly do deride these gratulatory benefits: Yet is there nothing more effectual towards retaining the mean estate of policy, than the prayers and solemn petitions of the godly. For, that riches, whole hosts of men, and leagues, are weak preservations of governors, not only the sacred histories but also wise men, living without the Church, do witness. The saying of Cicero In 9 Epistolarum is known. Thou understandest how that Cneius Pompeius was not preserved neither by the glory of his name, nor of his exploits, neither yet by the suits and services of kings and nations, whereof he was wont to boast. The name of God then (as Solomon saith) Is a strong defence, Pro. 18. That is, Invocation upon the Lord. To this who so fleeth, findeth help and deliverance. But therefore he wisely saith in this verse: In the day of ●●●ble. That he might signify the burden of bu●●●es, and dangers which good Princes endure in time of peace and war. For the devil is enemy unto prosperous government, and by manifold ways hindereth the same, by seditions moved, making wars, and working other means. Upon this horrible hatred, and fury of the Devil (we thinking) let us cry out with josaphat the king of juda: Surely there is not so great▪ fortitude in us, that we are able to strive against this multitude which rushe●h upon us with so great assault. But when we know not what to do, that is remaining unto us, even to cast our eyes unto thee, O God alone. Wherefore, when as our Princes are exercised in greatest hazard and danger for their godly procession, we must crave with most ardent prayer, that God would utterly subvert the furies of the devil and of Tyrants, and preserve our weak Churches and families, publishing the voice of the Gospel, and flying unto him for defence. Verse 2. Send thee help from his holy hill: And out of Zion give thee defence. THe Church repeateth the same sorrows and prayers, to show that she with all her heart prayeth for kings, and all those in authority under them. For, she is not ignorant, how great, and how many impediments there be unto prosperous government: namely, infirmity growing in us, the snares of the deull, who is delighted in destruction of God's handieworkes, in mankind, and that same burden of business and dangers, wherein many sudden and inextricable evils (contrary to their mind) are offered unto Governors: Like as David did not foresee the sedition of his Son. Unto these impediments doth he not oppose engines of war, but the hearing of his prayers by God, yea his defence, help, and heavenly fortitude. Verse 3. That he may remember all thy Sacrifices, & make fat thy peace offering, Hitherto hath the Church commended unto God, the personages of godly Governors: Now doth he commend unto God their labours and counsels. And yet in deed let this verse be understood, as touching God's acceptation not only, but also of the meaning and experience of his acceptation, as if David said: give prosperity in peaceable government, and victories in battle, so as Magistrates may have experience in the thing itself, that thou art the Champion, and gettest the chief honour of policies: and that prayers made for them, is not a vain liplabour. Let also their labours, and careful sorrows, reasonable seruinge of God: and let them be referred unto this end, that the doctrine of true Religion may be advanced, that Schools may be maintained, and tender youth instructed, Neither let the Church be utterly dispersed, nor the young plants of thy Church be hurt or hindered Also that men's lives and manners may with honest discipline be governed. Let them look upon these conclusions so oft as either they exercise judgements at home, either else wars abroad. Such a government (pinguis est) That is, both pleaseth God, and also is profitable for his Church. Verse 4. And give unto thee thy hearts desire: And fulfil all thy mind. THis verse agreeth with the former, for it asketh of God prosperity in counsels and affairs, of government at home in peace, and abroad in wars. Most true is the saying, extant in the 16. Proverb. A man deviseth a way in his heart: But it is the Lord that ordereth his goings. This sentence teacheth, that it is the best, and most excellent thing in deed for man's heart to hope well, but the happy and prosperous events, are in the hands of the Lord: We must therefore beseech of god, that he will guide and govern the events, and give them prosperous success. But let the universal particle be understood without cavillation. For man sometime erreth in consultation: like as josias erred, supposing that he made just and necessary battle against the king of Egypt. And it is no doubt, but the whole psalm ought to be applied touching godly Governors, which are the nourishers of the Church. For in deed of the ungodly Esaias in his 8. chapter, saith: Take your counsel together, yet shall your counsel come unto nought. And David 2. kings 15. saith: O Lord turn the counsel of Achitophel into foolishness. Verse 5 We shallbe glad in thy salvation, and in the name of God shall we triumph: The Lord fulfil all thy petitions. THis thanks giving for victory had David in mouth and mind so often as he brought forth his Host into the field, so often as he set them in battle array and so often as he gave onset upon the enemy's host: I will overcome and put to fooyle mine enemies, not with my armies, but with the help of the Lord, and I will carry them captives in triumph over them not through the valiancy of my soldiers, but as armed with the presence of God. But although it seem a foolish thing, To triumph before the conquest, yet faith is the certain knowledge of things not appearing, and the confidence of things to be hoped for. In matters of physic, truly, feeling goeth before faith, as a man believeth that water is warm when he hath theirein dipped his finger, & experience hath so taught that it is warm: so in nature after experience followeth belief, but in embracing the promise of God, a contrary thing happeneth. Belief, that is, faith goeth before deliverance, like as in the 2. Paral. 20. josaphat most sweetly sayeth Put your trust in the Lord your G●d, and ye shall be safe, believe his Prophets and all things shall go well with you. David here also repeateth his prayer: The Lord fulfil all thy petitions: to teach that God helping us, we shall have both a joyful beginning and also a prosperous ending. Verse 6 Now know I that the Lord hath preserved his anointed: The Lord hear him from his holy heaven, his right handsaveth mightily. HE addeth unto the prayer, a thanks giving which springeth of the good purpose of faith believing that God hath care over us, and that we are helped by God. But here, the doctrine of Papists concerning doubting must we mightily reprehend which with a malignant vizor striveth against faith and plungeth men either into a contempt of God, or else into desperation For who would not of right marvel that Papists (believing that God affirmeth any thing touching effects by past and to come, should themselves doubt of his benefits, which in this present life he giveth unto men? I believe there is no man in the popish congregation living which would doubt that all things are made of nothing, and of the raising of the dead to life, which shall follow after this life. What then should let them, that they less embrace by the same belief the article of remission of sins, and therein be settled in conscience seeing the same God is the Author of all the articles of the faith, and requireth no less glory of truth to be given him, touching remission of sins (which for his sons sake is granted) than he requireth touching other matters proponed to be believed? It is manifest plain therefore that papists live in great error, and in the ignorance of chiefest matters. But we will stand against this distrust & doubting, and with most firm belief persuade ourselves that we are freely received and heard of God, for his sons sake the Mediator, if so be that we repent us of our sin, and by faith flee unto the throne of grace. But these things are in an other place with more words expounded. Verse 7 Some in Charyotes, and others in horses do trust, but we will think upon the name of the Lord our God: Verse 8 They are cast down and fallen to the earth, but we are risen, and are exalted. NOw followeth the third part of the Psalm: which is a most grave reprehension of confidence in man's help or defence, as if he said: What are chariotes and horses if they be compared unto God's power? Nothing surely: But as the vile dung compared unto the bright sun, and as one drop of water compared unto the main Sea. Who so is wise therefore, had rather trust in the Lord, then trust that he can by man's power overcome. For, If God be on our side, who can be against us? Examples do notably verify this saying. In 2. Paralipp. 13. King Abia before he went to battle against jeroboam, said: In our host is God present as our Captain, and his priests, which sound out their trumpets, and cry out against you, And behold when they cried, God fearfully amazed Jeroboam and all Israel, which stood in arms against Abia and juda, and the children of Israel fiedde unto Juda, and God gave them into their hands. Abia then smote them, & so did his people with a great stroke, and there died wounded among the Israelites, five hundred thousand of strong men. And the Children of Israel at that time were discouraged, and the children of Juda were most mightily comforted, because they did put their trust in the Lord the God of their Fathers. Also in the 2. Paralipom. 14. King Asa being ready to fight with mighty armies of Ethiopians, called upon the Lord, saying: O Lord there is with thee no difference, whether thou helpest in few or in many. Help us O Lord our god For we trusting in thee and in thy name, do go against this multitude. O Lord thou art our God, let not man prevail against thee. Therefore the Lord brought a fear upon the Ethiopians, in the presence of Asa, and of Juda, and they fled away, that there was not one left alive, because when the Lord smote them, and his host fought against them, they were altogether confounded. Again in 2. Paral. 16. The Prophet Hananias reprehending the ungodly confidence which king Asa reposed in the king of Syria, said: Because thou hast trusted in the king of Syria, and not in the Lord thy God, therefore hath the host of the king of Syria escaped out of thy hands. Were not the Ethiopians and Libyans far more in number with their chariotes and horsemen and exceeding multitude, whom, when thou beléevedst in the Lord, he delivered into thy hands? For the eyes of the Lord behold all the whole earth, and give strength unto them which with a true heart believe in him. Therefore thou hast done foolishly: and even for this cause only at this present do these wars arise against thee. In the 2. Paral. 32. Ezechias the king made this Oration unto the people, when as Sennacherib was besieging of Jerusalem. Stand to it manfully and be of good courage, fear not, nor be not dismayed at the king of the Assyrians, nor all his multitude of men, which is with him, for with us are many more than with him: For with him is tyere an arm of flesh, but with us is the Lord our God, and he fighteth for us, etc. These examples and others which are innumerable, do greatly set forth the Antithesis of confidence in God, and of trusting in the help of man. Verse 9 O Lord save the Queen, and hear us when soever we shall call upon thee. PRayer is not so oftentimes repeated in vain, because the devil holdeth continual war with the Church, and bendeth and practiseth all the endeavour of his kingdom, to the destruction of the Church. Wherefore we must continually fight against this enemy with prayer, which confoundeth, and enfeebleth his power. Amen The xxj. Psalm. Domine in virtute tua. etc. THE ARGUMENT. IAm not ignorant that certain Divines of excellent wits, and exquisite learning, have interpreted this psalm, as concerning the politic magistrate, and apply it unto that purpose, that it may be a thanksgiving for victory against the enemies, which the former psalm required of God. But although I take not so much upon me, as to find fault with their purpose: yet I am moved with the weightiness of the words to be persuaded that this psalm must be understood, concerning Christ the eternal King and Priest, and of the tragical punishments due to the jewish people. For first is an often mention made of the eternity, which agreeth more unto the kingdom of Christ, then unto transitory states of regiment. secondly the phrase of blessing so often times repeated, without doubt pointeth the finger unto the promise which was delivered to Abraham. In thy seed shall all nations be blessed. Last of all there is such an extreme rigour, in threatening of punishments, that I suppose the same can not be construed concerning other nation, then of the people of the jews. This ground of our purpose thus framed, let us after this speak touching the argument of this Psalm. No doubt it is that the first pare of the psalm is a plentiful & notable description of glory which Christ had in his resurrection, & triumph, and sitting at the right hand of God, for ever, shall have. For as in his passion he was brought low and debased, worse than Angels and men: so rising from death to life & triumphing, he was placed in high dignity of glory as in the 2. Philip. it is said. Therefore hath God exalted him & given him a name which is above all names. etc. This glory did the Apostles behold whole 40. days together. For there saw they, mortality to be fully & wholly abolished in christ: they saw a new nature shining in the light of heaven, in a new righteousness and life. And seeing it properly appertaineth unto the priest to bless, not only the kingdom of Christ, but also the priesthood of this Lord is here described. Let us therefore hold still (the definition of the high priest in the church) that the difference between Christ and other priests may be perceived. The high priest is a person immediately sent from God, to the publishing of the gospel, to pacify by his sacrifice the wrath of god, & to pray for us having witness, that he shall be heard, and by which person, benefits promised in the new testament, are bestowed upon us. By this definition it is clear, what difference there is between the priesthood of Christ and the ministries of the teachers in the church. For, he is the fountain of doctrine, which being pronounced from the bosom of the eternal father, he hath made known. Other teachers only receive the benefits mentioned, from this master. secondly he only with his sacrifice and intercession pacifieth the wrath of his eternal father. But the miseries or calamities of other ministers are not sacrifices for the sin of mankind, but either punishments for certain proper offences, either else trials or exercises of faith discerning true faith from hypocrisy, either else testimonies of the doctrine of immortality which they profess, and are signs & tokens nothing failing concerning the judgements that shallbe. Last of all the high priest, by his merit & efficacy giveth spritual blessing, that is, deliverance from the curse of the law & from the wrath of God, forgiveness of sins, the holy ghost & life everlasting, as in the 1. of john, is written. Out of his fullness, we all have received grace for grace. Other teachers are only ministers of the word of the gospel, & of the sacraments, by the which the son of god is effectual. Let this high priest therefore be discerned from Prophets, Apostles and other teachers in the church, as john baptist saith. I baptize you with water, but he baptizeth with the spirit. Mat. 3. cap. The second part of the Psalm is a tragical sermon concerning punishments of the jews, who with most cruel kinds of death persecuted Christ and his Apostles: for unto these denounceth he destruction of their regiment; and of their church, and also perpetual banishment, & thraldom. This commination or threatening can no man read without great fear of mind, specially seeing the thing showeth that the regiment of the jews was so destroyed that it could never be restored, & that the jews were punished with perpetual banishment. Also let that come into our consideration, which Paul Rom. 11. sets before the reader. If God have not spared the natural branches, much less shall he spare the wild or unnatural branches. That is if the jews were destroyed with so horrible punishments for their unthankfulness and contempt of the gospel, out of whom Christ was borne, after the flesh, let us fear like punishments of contempt in grievous offences, sithence the same God is judge both of jews and Gentiles. But now let us proceed to the exposition of the Psalm. sVere 1 O Lord in thy strrngth shall the king be glad: And in thy saving health▪ how exceedingly shall he reioye? THis Pean, or solemn song, is a most joyful victory of Christ raised from death to life, and making glorious triumph over sin, death, the devil and hell. For as by reason of our sins, he was weak and mortal, and cried aloud upon the cross: My God, my God, why hast thou forsaken me? So being exalted by the right hand of God, for our righteousness he spoiled his enemies, and carried them captives in his triumphs, bereaved of all power. As in the 2. to the Coloss. and in the 68 Psalm is written. Men say that Epaminudas Prince of Thebes, in accomplishing his greatest exploits, said: that he reaped this special profit or fruit of his enterprises, in that he had his parents the beholders of his glory: So there is no doubt, but the son of God rejoiceth in the judgement and testimony of his eternal father, approovinge and helping forwards his victory against the devil and his champions. Being fully replete with this inspekeable joy, he affirmeth that he is well apaid, and rejoiceth and that he can neither by words or outward appearance sufficiently declare the greatness of his affect. But seeing this his victory is also ours, let us with joy embrace the same, and let us lay forth the same as a Gorgon or Shield of Pallas before the kingdom of the devil, crying aloud with Paul 1. Cor. 15. Death where is thy sting? Hell where is thy victory? Thanks be to God which hath given us victory, through our Lord jesus Christ. Undoubtedly, if with perpetual mind and consideration we were converted unto the image of Christ, thus raises from death, and ascending up into heaven, we should more easily bear the sorrows of this most short and most transitory life, and we would less be afraid in the midst of death. But our hearts are too cold in considering upon the promises of Christ: Be ye of good cheer, I have overcome the world. john. Again, I live, and you shall live. Let us therefore crave of God, that he would with his holy spirit illuminate in us the consideration of these special matters, and also would give us joy and confidence, which is the vanquisher of fears and doubtings. Verse 2. Thou hast given unto him his hearts desire, And hast not denied him the prayer of his lips. I Have before now and then said: That prayer is after a twofold manner: The one which proceedeth from cogitation of mind, and a confidence illuminated in the will of God, and fleeing unto God, inwardly craving and expecting good things. The other, which is made with the tongue, expressing those motions of the heart, and the heart therewith ag●●●ing. And God requireth an express veice, that others may be instructed, & confirmed: Yea, that even the devils, when true prayer unto God is heard, may tremble for fear, and flee away. Therefore it testifieth that both sorts of prayer is heard of God. For, what can the bountiful hand of God deny unto his only begotten and beloved Son? But seeing the Son hath promise that he is heard, as Paul in the 5. Heb. saith. He is heard by reason of his humility. There is no doubt, but they which call upon God in confidence of his Son, are received and heard. For God loveth us for his beloved Sons sake, unto whom he hath given all things. And what things the Son of God with sorrow of heart, and with tongue, hath asked of his eternal father, the Verses following plainly will teach us. Verse 3. Because thou hast prevented him with gracious blessings: Thou hast put a Crown of gold upon his head. Verse 4. He asked life of thee, and thou gavest him a long life: Yea a life that lasteth for ever. Verse 5. Great is his glory in thy salvation: Thou shalt endue him with glory and great honour. ALl these things are most easily understood, in considering an Antithesis of the passion and resurrection of Christ. For Christ in his passion was cursed: because the curse was turned upon him, whereunto mankind was subject. And he himself suffered the due punishment of God's justice, and so paid for us the ransom, But what a heavy speech is this, to be called cursed of God, that cannot be expressed in words, but let us with a godly meditation learn, when we behold our sins after a sort, and tremble, fearing that we are in deed cast away into everlasting damnation. But now after his resurrection, God is not only blessed for ever, but also the fountain of heavenly blessing, concerning which I will anon say more. And that he was prevented (saith he) with blessing, that seemeth Paul to interpret Coloss. 1. when he saith: Christ is the first begotten of them which die, that he may hold the principality in all things. Also 1. Cor. 15. Christ is risen from death the first fruits of them which die. Let this prerogative of Christ be understood as touching the circumstance of time, and efficacy of Christ's resurrection. For (as unto the time pertaineth) no man was ever so raised from death before Christ's time, that he yielded not again unto mighty death. But Christ rising again from death, after that dieth not, neither hath death any more power over him. Moreover, the resurrection of the Lord is so effectual, that even in us also it overcometh death, and may make us partakers of the most joyful resurrection of the Saints. We shall therefore live by the merit and efficacy of Christ, according to that saying, I live, & you shall live. Secondly, most sorrowful was the appearance of Christ, when he was brought forth arrayed in purple, & crowned with thorns: But now he beareth a crown of gold set upon his head: wherein is written, King of kings, and Lord of lords. Also, Unto me shall every knee bow, Apoc. 19 1. Tim. 6. Phil. 2. These precious stones and pearls are embossed in the crown of Christ. Thirdly, to his death and burial is opposed life, not in deed a transitory and a frail life, but a permanent and everlasting life. In this Antithesis let the example be considered, which the saying of paul, Ephe. 3. notably setteth down: God is able more abundantly to perform all things, than we dare ask or look for. Christ asked of his eternal father life, and obtained life, which no Limit of time compriseth, and which alone is to be accounted for a life. Fourthly, Unto the reproaches of Christ crucified, is opposed glory, which is, that by himself, having cleansed us from our sins, He sitteth at the right hand of majesty, being ordained in the Heavens as Heir of all things, And Lord over all principality, power, strength, & dominion, is made of God unto us righteousness, sanctification, and redemption. Heb. 1. Coloss. 1. 1. Cor. 1. Verse 6 Because thou shalt power upon him blessing for ever Thou shalt make him glad with the joy of thy countenance. Hitherto hath he described Christ the king adorned with blessing, with a crown, with life and with glory. Now describeth he him as priest, and attributeth unto him the office of blessing his people, therewith interpreting the promise delivered unto unto Abraham. In thy seed shall all nations be blessed. For, because he nameth an everlasting blessing, it is needful the same be understood, not of a politic kingdom, as the Jews dream, but as touching forgeunes of sinews, and of the free gift of his holy spirit, & of life everlasting. After the same manner doth Paul. Ephe. 1. entreat upon the blessing of the Messiah. Blessed be God and the father of our Lord jesus Christ, which hath blessed us with his spiritual blessing in heavenly gifts, in Christ in whom we have redemption (through his blood) and also remission of sins. etc. Let therefore the dreams of the Jews be suppressed, who not considering the mischiefs wherein mankind is overwhelmto, do ask of the messias, and look for of him, riches and worldly dominions. But let us understand, that Christ was sent of God, to the end he might destroy sin and death, and restore unto us righteousness and life everlasting. Verse 7 Because the king trusteth in the Lord, and in the mercy of the most highest shall be never fail. WHen as no kingdom can be firm and stable without necessary defences or safeguards. David showeth here, what the defences or safeguards of Christ's kingdom are, namely, not riches, not hosts of men, not brazen pieces, but the mercy of the most highest, which can not be weakened by any force or strength, neither yet at any time can be removed out of place, as in the 54. of isaiah. most sweetly is said. The hills shall be moved, & the little hills shall tremble. But my mercy shall not depart from thee, neither shall the covenant of my peace be moved, saith the Lord thy merciful God. Let us therefore hope, that the church shall continue still, yea though kingdoms quail amongst themselves, and the whole world should utterly be frushed together. Verse 8 Thy hand shall find out all thine enemies, thy right hand shall find out them that hate thee. ALthough these most sorrowful speeches, (in thinking whereof it is needful that all the godly do tremble in each part) may be understood of all Christ's enemies and of his church: yet not absurdly are these by exception referred unto the Jews. But there are two causes for which the horrible punishments of the Jewish people were before spoken of by God. First that we may know it is the work of God's justice that the ungodly sins & mischievous wickedness of the Jews should be punished with so great calamities. Secondly that we may know even these calamities are the voice of God admonishing us touching repentance. When as therefore we consider the tragical punishments of this people, let us be stirred up unto repentance and let us crave with true and fervent prayers that we may be governed of God, that we fall not into like dotage and fury. Now let us way the effectual substance of the words as by a balance. He profoundly calleth the adversaries of Christ, the adversaries and ememies of God. For, He which honoureth not the son, honoureth not the father. So it is said in Zachar. 12. touching the enemies of the church. He that toucheth you, toucheth the apple of mine eye. Then do not the Turks and tyrannical bishops hold wares with us only, but against God himself do they fight, which thing sith so it is, let us hope for victory not in hew and sword, but in the Lord our God. But why doth he so often repeats the word (find out) because he would rebuke the security of the enemies, which trusting to their power think they shall scape ●●ot free. They shall not (saith he) be with any power sufficiently fenced against the Lord's inquisition: no dark dungeons shallbe able to hide them, as in the first of Sophonie most elegantly is written. I will seek jerusalem with lanterns, and I will visit those men which stick fast in their filthiness, which say in their hearts: The Lord will not do well, & he will not do evil. And their great strength shall be their own destruction, and their house shallbe laid wastie. Finally he setteth down, an universal note, as if he had said, God is not addicted to have any respect of persons in punishing man, but he catcheth both great and small unto punishment, neither is their any man which can escape the mighty hand of God. Verse 9 Make them like a fiery oven, in time of thy wrath, the Lord in his fury shall swallow them up, & the fire shall devour them. Verse 10 Thou shalt destroy their labour, upon the earth and the seed of them from among the sons of men. THese verses do I understand touching the last destruction of Jerusalem whose history is by josephus and certain others sufficiently well & largely described: And that I may omit other things which to remember my mind abhorreth and with sorrow again shunneth. The city being by the enemies besieged, began to be oppressed with horrible famine, after which ensued so filthy a destruction, that 1100000. persons are said in time of that siege to have been destroyed by famine and pestilence. A great multitude was slain of seditious persons, with daily slaughter within the walls whiles the battle lasted. Afterwards by the enemy's weapons in beating down the walls when the city was taken and burned, certain thousands perished: In time of ●●e fight there were taken to the number of 97000. who being partly sold, and partly dispersed into great cities of the dominions near unto them, at the feast days were cast forth to be devoured of wild beasts, others one striking one another with wounds in a strait after the manner of enemies fighting were compelled to slay themselves, & others were sent bound to dig at the streets of Peloponesus. With these most heavy examples of Gods horrible wrath against the contemners of Christ & his doctrine of the gospel, all that motion was almost wholly destroyed, when as it was so done by God's providence that even upon the feast day of sweet bread wherein all the Jews were accustomed to meet together from Jewry at Jerusalem, the city should then be besieged. Verse 11 Because they practised mischief against thee they purposed things which they could not bring to pass. I Will repeat in this place the exposition of an usual argument: A will agreeing with the will of God, is good. The Jews will or mind agreed with God's will, because God would that his Son should die, and the Jews had a will to put Christ to death. Therefore the will or mind of the Jews was good: I answer the mayor, so again is true, when our will agreeth with Gods will according unto all causes. False is the minor, therefore because the will of the Jews did not according unto all causes agree with the will of God. For causes impulsive, formal and small do very greatly differ: which make diversities of deeds, without end. In the Jews was the cause impulsive, burning hatred against their teacher who rebuked their sins & lewd ●●●nions. The formal cause was as (they had a will even in his passion,) the same torments and rending of him, which they would to be eternal. The final causes were that this teacher might so be taken away that he should not have life again, and to the end this liberty of their mischief might be confirmed. But the impulsive cause moving god, is the great mercy towards mankind and the same intercession of his son, who offered up himself unto punishment for us. The formal which god would work in his passion, is not chiefly the torments, but the obedence of his son. The final causes are, that wrath being pacified by this obedience, he might satisfy the righteousness of God, and that the same son might have life again, and reign in eternal fellowship with the father eternal, and might there restore life & everlasting salvation unto his Heritage. It is manifest then that the causes agree not in God and in the Jews alike, although they run both into one object, like as the surgeon & the manqueller incur both one object, and both do somewhat smite, but after a contrary manner & by contrary causes. By this resolution it is clear, what the Jews purposed in their minds, carrying Christ unto his cruel death, and that the sequel of god's providence disappointed the ungodly hope of their Jewish enterprises. And what so is spoken concerning the head the same also is true concerning the body. For God by marvelous means deludeth the enterprises & practices of the enemies of his church, that they are not able to accomplish the web that they began to spin. Verse 12 But thou shalt set them as a mark, and against their face, shalt thou charged thy howstring speedily. IT is evident, that the Jews after Titus his days now and then put in practice to restore the state of their Regiment. In the time of Adrian the Empe●●● as Eusebius in lib. 4. cap. 6. mentioneth, The Jews moved an horrible sedition, gathering an host of 300000. persons from among the fugitives, & seditious Jews. Captain of this multitude was a furious man, who specially upon the christians exercised great cruelty, who named himself Ben Cochab, that is, Filius Stellae, the son of Light. For to the end he might increase his authority, he wrested a prophesy unto himself: There shall arise a Star out of Jacob. But in deed afterwards, the heavy issue declared that he was a deceiver, he is called of writers Ben Cosbe. that is, Filius mendacij, The son of leasings. But when this seditious multitude of Jews had peopled Palestine, and the country of Syria adjoining, Adrian the Emperor, with a few skirmishes scattered them, afterwards the remnant of them fled into the town of Bithera, or Betheron, which is situate in the Limit of the country of Ephraim, The Captain being shut up into that Town with part of his hosts, endured the siege for three years and six months space. At length having consumed his host partly in eruptions, partly with plague and famine, the town was razed to the ground, and the Captain slew himself and they which were left, were slain. This was the end of the most cruel Tyrant, which made his vaunts that he was the Star whereof the prophecy speaketh: There shall arise a Star out of jacob. Afterwards julianus in hafred of the Christian name, granted unto the Jews again to build their City and Temple. The work was begun, a great mass of money was gathered, but with a Whirl wind an Earthquake, and with balls of wild fire, the building was hindered, and a great multitude of men was overthrown with stones and rubbish, shaken from the buildings. Also Theodoretus in his 3. book, and 20. ●●ap. declareth. That in all places there was imprinted upon the garments of the people figures of the cross in wonderful manner. The Jews then being with these signs from heaven terrified, left of their work begun, because God had determined that the government of the Jews should not again be restored. For he will have the example of his wrath to be discerned of all nations, because he punisheth the contempt of his Son, with horrible punishments: He will also have the Law of Moses to lie in silence, lest opinion touching ceremonies be confirmed: that men are made just by the Law, or with ceremonies. And lest any man doubt of the historical faith in Theodoretus, I will set down moreover the words of Ammanus Marcellinus, who in his 21. book, saith concerning julianus, in this manner: What time busying himself with the laboursome toil of his works, to set forth the memory of his government, he in times past purposed to build up with immoderate charges, a sumptuous and stately Temple at Jerusalem, which after many and deadly broils in time of Vaspasians siege, afterwards was fiercely defaced by Titus. And he enjoined Alipius. of Antioch (who sometime had charge of government in Britain) to the expedition of these affairs. When as then Alippius courageously plied this business, and as Ruler of the Province helped julian, behold, terrible balls of fire, with often thumps bursting forth near unto the foundations, made the place inaccessible, new and then burning up the very workmen. And by this means, the element or fire more forcibly repulsing them, their enterprise ceased. These doth Marcellinus verify, who under julianus paid the wages to the workmen, and bore office, endowed with chief martial dignities. But we considering upon the inestimable wrath of God against the contempt of his Son, and of the word by him published, let us take heed lest that with desire of oppressing the true doctrine, or of obscuring the same with false imaginations of men, either else by contempt of the same Son and his word, and liberty of our sins, we procure unto us like calamities. Verse 13. Be thou, O Lord, therefore exalted in thy strength: We will sing and magnify thy power, for ever, Amen. A Conclusion gratulatory of this Psalm. Rule thou, and reign still, and enlarge the limits of thy kingdoms, yea though thine enemies burst themselves: For unto thee is all power given, in heaven, and in earth: To preserve those that believe in thee, and also to confound and destroy thine and their enemies, Amen. ❧ Horum xxj. Psalmorum, Explicationis, Translationisue FINIS. Page 67 for ste●●t●, strait 64 for Eatius, Ectius eadem for Piggliras, Pighius 8; for nonscire, conscire 89 for rue, rule 97 for Varoncayrbe, Varro may be 138 for mecum, metum 173 the words truthbe added 〈◊〉 〈◊〉 196. for showeth Priests, ●●ew the Pri●●●es 191 for coniungem coniugem▪ 1●8 for thro●●, horn 209. for helpeth which, read helpeth them which eadem for alegatory, alegarically 212 for meats, meats 247 for streets of Polo●onesus, read straights of. etc. 223. ver. 12 are 〈◊〉 are they then 247 for motion, nation.