LIKE as Orators are placed next vnto Kings, so vnto the heart of man are added the instruments of vtterance and speech, that if nature be sound and vpright of her selfe, there should be an excellent consent [Page 6] or agreement of heart and tongue: namely, mans heart enflamed with the light and loue of God shoulde manifest diuine motions with the tongue honouring God, and in speaking things iust and vpright towardes men the hearte and tongue should agree in one: Now in this corruption of mans nature, the heart oftentimes disagreeth from the tongue as Cicero saith, Frons, vultus, oculi persaepe menti­untur, oratio verò saepissime. The face, the countenance, and the eies very often deceiue men: but the speech of tongue most often deceiue them. But yet in those that are newe borne of the holy ghost the consent of heart and tongue is restored, as in this place the S [...]nnes of Chora do say, My heart is inditing of a sweete song, and that the tongue is the interpreter of godly cogitations. This prouidence of the almighty worke-master in knitting the heart and tongue togither let vs first of all consider, so of­ten as we reade the beginning of the 45. Psalme: Next of all, let vs embrace and extoll this Psalme, seeing the holie ghost affirmeth that he setteth downe vnto vs a certain ex­cellentThe circum­stance of this Psalme, is a substantiall mariage be­tweene Christ and his Church. kinde of song. Also the thing it selfe sheweth, that this verse was largely and plentifully written, and both re­plenished and adorned with all the most choyse words and most graue sentences of Rhetoricke. Lastly, the sub­iect of the matter (as we in schooles doe argue) doth allure vs much vnto the reading of this Psalme. For he saieth profoundly that he singeth this song concerning the King, the Messias, and the mariage which he maketh vp with the true Church.

First, here is praised the person of the Messias, and isThe praise of the Messias or spous. preferred before the beauty or comelinesse of all men, be­cause in very deed, neither is the wisedome nor vertue of a­ny [Page 7] man like vnto the wisedome and vertue of Christ, of which things, the beauty or excellency is sincere and speci­all aboue all other: for in him clearely shineth a most firme acknowledgement of his eternall father, and in him is in­flamed a special loue towards the eternall father, and other most excellent vertues. Wherefore when we thinke vpon the Messias, let vs thinke vpon this sincere excellency of personage, that is, of the wisedome shining foorth in him, and all other vertues wherewith he is most speciallie ador­ned: and as the Husband bestoweth not only his body, but also al his worldly substance vpon his Wife: So Christ the husband endoweth his wife the Church withall his be­nefits or blessings, namely wisedom, which is the acknow­ledgement of the mercy of God, for his sake in the gospell promised, & also righteousnes & life euerlasting. Although therefore we are by nature, deformed and without all fa­uour, that is in very deed defiled with sinnes, and therefore guilty before God, and worthy of all miseries and calami­ties, yet by reason Christ imparteth vnto vs his beauty or excellency, we are receiued by God, as if we were without any blemish, as in the 2. Cor. 5. cap. it is said. For he hath made him to be sinne for vs, which knew no sinne, that wee shoulde bee made the righteousnes of God in him. vers. 21. Christ knew no sinne, for as the Prophet Isay saith, cap. 53. vers. 9. He did no sinne, neither was any guile foūd in his mouth. And what say you to that, where he was not only conceiued and borne without sinne, but al­so liued and died without sinne? And yet was hee made sinne, that is, a certain guilty thing & a castaway into most grieuous punishmēts. For God powred forth his displea­sure vpon the Sonne, who was made our Mediatour and sacrifice for sinne, and therefore suffered iudge­ment and punishment, that wee might become righte­ousnes of God, by his meanes, that is, iust and acceptable vnto God for the Mediator sake, Last of all the eloquence of this King is praised, Full of grace is thy lips, as if hee [Page 8] said. Thou art not onely of an excellent mind, but vnto thy eloquent speech there is a speciall grace also annex­ed: And we were went to behold him whom God had a­dorned with eloquence, as the verse saith in Homer.

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

But although Wisedome, Vertue and Eloquence are singular ornamentes: yet notwithstanding without pow­er and strength in doing things they are not much worth: For, often time Wisedome is driuen away, and Might ru­leth the matter, and as the verse saith,

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

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

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

Hitherto hath the Psa. described the king armed & figh­ting the greatest battels: now doth he paint out as it were the liuely por [...]rature of a peaceable ruler or gouernor. For, Christ is, both a most gracious king & an inuincible warri­our:Christ the on­ly Prince of peace. sithence then iustice or righteousnes in domesticall go­uernment is a chiefe vertue, it affirmeth, that The scepter of Christ is a right scepter: neither let righteousnes bee [Page 11] vnderstood of vs in that sence, as if it were ment in Christ himselfe, but, as touching the same to be bestowed vpon o­thers, like as the promise saith, Gen. 18. 18. In thy seede shall all nations be blessed. Al other persons are accursed, that is, guilty before God, and oppressed with sinne and death: but this our king is not only blessed, bicause he ple­seth God, and is endued with diuine wisedome, righte­ousnes, and life; but therefore also, because he destr [...]yeth sinne and death and restoreth vnto his people righteousnes and life: and the vertue very neare vnto righteousnes is that Nemesis or Zeale, that is, a iust displeasure against sinnes: with this godly zeale ought all good Princes and rulers to be inflamed: wherefore euen this also doth he pro­nounce to be in the Messias, in the 8. verse. Thou hast lo­ued righteousnes, and hated iniquity. So, in the 69. Psa. it is said. For the zeale of thy house hath euen eaten me, ver. 9. That is, I bring my life in danger for the deliue­rance of thy church, which I loue, and to suppresse those re­proaches wherewith God is dishonoured, which bring me great griefe and sorrow, and doe thorowly mooue my dis­pleasure against this blasphemy. Last of al, this our King is annointed, that is, ordained from the eternall father, vn­to this kingdome, and endued with the holy ghost for accō ­plishing of this marueilous deliueraunce of the Church, which shal be gathered out of all mankinde, and rewarded with righteousnes and life euerlasting.

But, why saith he in the same verse, [aboue thy fel­lowes? Uerily, because he may discerne the Messias from the prophets, and from al men whose vertue was excellēt. As, Moyses had a glorious calling, he brought the peopleExod. 14. 13. out of Egypt, and ruled them in the wildernesse: But yet this calling did not deliuer the people from euerlasting death. Also the same Moses had in him a light or acknow­ledgement of God, and a righteousenesse onlie newe begunne, and as then hee was troubled with a doubting or mistrust, which shewed it selfe, when hee smoate [Page 12] the rocke, twise. So may it in like manner be saide touch­ingExod. 17. 6. the vocation, light, and righteousnes of each other of the Prophets: but Christ is farre aboue all other Pro­phets, in fulnes of the holy ghost, and in calling: for as Iohn Baptist saith, cap. 3. God giueth not the spirite by measure vnto his sonne Christ, ver. 34. Therefore hee a­boundeth in the knowledge and righteousnes of God, and hath a greater calling, he deliuereth from sinne and death, and giueth righteousnes and life euerlasting: and that hee may effect this, he so aboundeth with the holy ghost, that he may therewith sanctifie and quicken others, inflaming this light in them, namely the knowledge of God, righte­ousnes, and life euerlasting. Let vs therefore hisse out of dores those dreames imagined of the politicall kingdome of the holy Messias, and let vs think vpon the things euer­lasting. Our Messias hath ordained a kingdome euerlast­ing, abolishing sinne, destroying death, and restoring euer­lasting righteousnes and life. These benefits let vs craue and looke for from him.

Although these verses do describe a royal excellent state,The churches excellent vo­cation feeling both crosse and consola­tion. yet signifie they somewhat, secretly, as touching both the crosse and the consolations in the same: Myrh purgeth and is more sharp in taste and scent, therefore it signifieth crosse and sorrowes, but such as are wholesome. Aloe, though it be of a grieuous sauour, and a bitter taste, yet it comforteth the stomacke, stancheth blood, and wonderfully healeth vp [Page 13] wounds: therefore it signifieth consolation, and the prea­ching of the gospell, wherewith the woundes of the heart are healed, and in the heart is thereby ioy and life euerlast­ing enlightened. Cassia is much like vnto Cinamon, and with her sauour doth comfort the braine: I know there are diuers and differing opinions which the best learned men haue touching the proper names which are vsed in this place. But in so great variety of opinions, I doe follow the vsuall translation, vntill skilfull interpreters in the He­brew language doe deliuer vs more certaine knowledge.

This apostrophe (or turning speach to the party absent) is diligently to be marked, wherein the holy ghost speaketh of the Church which is to bee gathered from among the Jewes: because it instructeth the reader of the greatest matters; namely of the kingdome of the Messias, of faith, of the abrogation of the Leuitical ceremony, and extinction of Moyses law. For inasmuch as to heare, and to teach, are two correlatiues, it followeth, that the Messias shal not be a king like vnto Alexander, who by art of warre and corpo­rallChrists king­dome not like worldly king­domes. strength keepeth his subiectes in their duety, but one which shall gouerne his church with his word, and shal en­cline or frame their mindes vnto most willing obedience. Furthermore (seeing▪ Faith commeth by hearing, and hearing by the word. Rom. 10. 17.) let vs not seeke for reuelations besides or without the word of God, but let vs know that we must not seeke God any other waies, then by the word and testimonies from him deliuered, neither that we must call vpon any other God, but euen vpon the very same God, who sending his sonne and giuing his go­spel into the world so often times, hath manifested himself, by assured testimonies. This doctrine touching faith (set­ling [Page 14] her selfe in Gods worde) doth this psalme deliuer, where it saith in this verse. Harken O daughter and con­sider, encline thine eare, &c. And the phrase of the psalme agreeth with the eternal and immutable commaundement of the father crying, of his some. Mat. 17. This is my be­loued sonne, in whom I am well pleased, heare ye him, vers. 5. Moreouer because that people in the nation of the Jewes were not wilde by nature, but as kind and curteous people loued their cuntry especially, & reuerenced the tem­ple wherein God so often manifested himselfe, and loued the whole order of the Jewish pollicy (then which they knew there was not a more excellent pollicy in al mākind) more than their life, therefore the Psalme perswadethMoses pollicy extinguished. the Church gathered of the seede of Abraham to forget his people, and to preferre the Messias before the ancient temple and pollicie, and all other things which men in their order do desire, as life, possessions, and peace: It signifieth then, that the pollicie of Moses must be extin­guished,Ceremoniall [...]ites aboli­shed. and the Ceremonies in the Temple vsed, must be abrogated or abolished.

There are many partes in this Psalme, the conference or comparison whereof vanquisheth the godly ones, that they cannot but acknowledge the Messias to be both Man and God, and yet that the person of this Messias must be discerned from the person of the eternall Father. The first part is, the worthy praise of the excellenty of the Mes­sias his person, in the third verse, Thou art fairer thanFiue speciall points of glo­ry which the church hath by Christ.the children of men. Herehence is borrowed a manifest consequence: All men sprung of the carnall seede of A­braham are deformed and polluted with much [...]hinesse, as in the third booke of Kings, cap. 8. Salomon saieth, [Page 15] There is no man liuing, but hee sinneth, verse 46. andThe first part. as in the foureteenth psalme it is saide, They are al gone out of the way, they are altogether become abhomina­ble, there is none that doth good, no not one, verse. 4. In this king and husband of the church, there is neither a­ny sinne, deformitie, nor filthinesse: Therefore Christ is not only man, but God, who is only good and harmelesse. The second part is, that which confirmeth the article tou­chingThe second part. the diuine nature of the Messias, Therefore hath thy god blessed thee. In this saying he interpreteth that promise giuen vnto Abraham. In thy seede shall all na­tions be blessed, Genes. 12. 3. 17. 8. 22. 17. as if he had said, All men are accursed, that is, guiltie before God, and worthy of all miseries and calamities, because God is vn­fainedly and horribly angry with sinnes: The greatnesse of this displeasure can no power alone created take away, no nor yet endure. Needeful then it is that the Messias be God, because he taketh away the curse, that is, Gods wrath, sin and death, and giueth the blessing, that is, righ­teousnesse and life euerlasting. The third part confirm­ingThe third part that same sentence is this, Thy seate (O God) endu­reth for euer. The psalme affirmeth euidently, that the kingdome of the Messias is euerlasting: for it is most ap­parantly seene, that no worldly pollicie is perpetuall, and the thing sheweth, that the complaint extant in Ouids verse is true, where he saith:

Seeing then no gouernements are perpetuall, it is a thing very cleare, that neither this king the Messias is on­lie [Page 16] man, nor that his kingdome is a pollicie which shall pe­rish, such a one as the Jewes doe looke for. The fourthThe fourth part. part of this confirmation is where this psalme saieth, Thy God hath annointed thee with oile of gladnesse aboue thy fellows. In the 34. and last chapter of Deuterono­mie it is written of Moses thus: But there arose not a prophet since in Israel like vnto Moses, &c. verse 10. Therefore this psalme placeth and preferreth the Messias farre aboue Moses: Then is there not onely humane, but also diuine nature in the Messias. The fift and last part ofThe fifth and last part. this glory is recited in this verse, For hee is thy Lorde god, and worship theu him. But the Jewes do go about to trifle out so notable a testimony with this cauillation: They say by the word Worship is signified the gesture of the body which is made before the presence of Kings: But this sophisticall trifling may be refuted by conference of other testimonies, as in the 72. psalme it is saide: All kings shall fall downe before him: All nations shal do him seruice verse 11. In these wordes the psalme eui­dently affirmeth, that this Messias shal alwayes be called vpon, or prayed vnto, yea, when he shal not be seene with eyes: Therefore it speaketh not of any bodily gesture the which is made before the presence of Kings, but it spea­keth of the minde, which craueth of the Messias, that he would haue mercy vpon vs, and be a Mediatour for vs, would forgiue vs our sinnes, would giue vs his holy spirit and life euerlasting, and woulde bee our helper and defen­der, yea, euen in the daungers of this life against the out­rages of the Diuell, and of vngodly persons, like as hee himselfe saieth, Iohn 10. My sheepe heare my voyce: No man shall take them out of my hand, verse 27. and 28. Such a worship doth truely attribute omnipotencie vnto the Messias, and doth witnesse that he is God. And that the person of the Messias is to be discerned from the person of the eternall Father, these wordes do teach ma­nifestly▪ Therefore hath thy God annointed thee with [Page 17] oyle of gladnes aboue thy fellowes. For the Father an­nointeth this king with the oyle of gladnesse, that is, with the holy ghost: which saint Iohn in his first epistle, and se­cond chapter, and twentieth verse calleth Chrisma, that is, Ointment; The Messias [...]s Christ, that is, your anoin­ted king of the church. But there is a sweete consolation set foorth in this saying, And the King shall haue plea­sure in thy beauty. The psalme praiseth the beuty of the church, which seemeth (by reason of the Crosse) vnto the iudgement of the worlde to be fowle and filthy, but also in very trueth is yet still languishing, and beareth about her many blemishes, ignorance, and vi [...]ious affects: Although therefore we are indeed weaklings, and defiled with much filthinesse, yet let vs beleeue, that for, and through, his great mercy we shalbe acceptable vnto this our King, and we shall haue our reputed and published beauty, that is, some vertues acceptable vnto God, as true inuocation, aduancement of true doctrine, and the remaining new be­gunne obedience.

The daughter of Tyre signifieth the Church gatheredA description of the church gathered from out of the na­tions in three points. of the nations: And I haue often said, touching what, and how great thinges the calling of the Nations admonish­eth vs. For, first it witnesseth that grace aboundeth aboue sinne: For who can either comprehend in thought, the greatnes of Gods mercy, or expresse the same in words: In which mercy, persons (polluted with manifolde madde worshipping of Images, bloody sacrifysing of men filthy Confusion of lustes, and finally with other mast horrible mischefes) are called vnto the society of the blessed congre­gations, andre made as Paule sayeth. 2. Ephes. 19. Ci­tizens [Page 18] in the Citie of God and of the common wealth of the heauenly Citizens. Secondly, The calling of the Nations is a notable testimony, that the promise touching the gospell is vniuersall and free: For if the pro­mise, were a priuiledge for certaine persons, it should not be translated vnto the nations which are horribly polluted with wickednes: And that this promise consisteth not vppon our worthinesse, but is freely promised, and besto­weth eternall benefits vppon true beleeuers, that doth the calling of the nations most euidently witnesse. For what doe the Nations bring vnto God, but filthy and horrible confusions of opinions of worshippings and of manners? Such Cast-awayes seeing God receiueth and chuseth them out, to place them in the fellowship of eter­nall blessednes, may we any thing doubt, but rather af­firme that the promise of the gospell parteineth freely? Lastly, this gathering of the Church out of the Nations refuteth the Pharisaicall opinions touching righteousnes of the lawe. For if men were righteous by the lawe, the Nations could not without the lawe be made Citizens and members of the people of God: Seeing then the na­tions without the lawe, of enemies are made frends, and of strangers are made the most beloued Church of God, it is a thing very cleare that by faith onely, that is, by ac­knowledgement and confidence in the Mediator, all the e­lect ones are saued.

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

Notably saith Plato in lib. 6. de legibus, as touching marriage. Let this consolation be proposed in marri­age [Page 20] that man and wife ought to be carefull for the perpetuity or continuation of humane nature: thatPlatos rule as touching pa­rents.they leauing behinde them their childrens children, may euermore haue some worshippers of God left to succeede them. Parents ought to beget and bring vp children, which may deliuer a direct order of life, as it were a Lampe of light, vnto their posterity, so as there may alwayes be some worshipping God, according to his lawe. These hath he spoken (touching matrimony, for the man and the wife) holily and religiously. For, therefore giueth the sonne of God his worde and holy spi­rit vnto the Church, that he may regenerate many vnto life euerlasting, and that there might alwayes be some euen in this life truly calling vpon God and worshipping him. For he not onely wonderfully reioyceth and delight­eth in the saintes or holy ones which are in heauen, but euen in these which are vppon earth, as the 16. Psalme witnesseth, verse. 3. Al my delight is vpon the Saintes that are in earth. &c. And he calleth Saintes, the kings and princes of the earth, not in that they gouerne by po­litike order, but when they vanquish the snares of the Deuill, the threatnings and inticements of the world, and the wandring lustes of our nature, and doe gather vn­to God an eternall Church.

The last verse preacheth most sweetely as touching the stability of the Church, which shall remaine euer a­mong the Downefalles of Kingdomes and it mentioneth here also of the life euerlasting: For if the Church should be oppressed and extinguished with the Downefall of kingdomes, she should not for euer be able to remember [Page 21] her Spouse or husband: Allwayes therefore shall there in this life remaine a Congregation reteyning the pro­fession of the true doctrine, and shall after the raysing vp of the dead remayne in the eternall society with God, where it shall enioy his wisdome and goodnes without. end. So be it.

WE all by natures perswasion do so reason: there is no congregation durable except it haue some certaine resting place and gouern­ments ordained for defence thereof. The church hath neither any certain abiding place nor is defended by the amity of kings, but is rather oppres­sed, and dismembred. Moreouer shee is a miserable con­gregation, like as the Apostles calamities in times past, & [Page 23] our daily miseries do declare. In these spectacles or shews what other thing may mans reason conceue, but that with­in a while both the true doctrine, and studies of this same doctrine should vtterly be extinguished▪

But against this humaine reason, this Psalme com­forteth vs, saying vers. 1. God is our hope and strength, &c. For although kingdomes do not defend vs, yet not­withstanding God himselfe protecteth and preserueth vs. Of tais consolation the church of God standeth in neede, that we may know shee shall yet remaine and be, though shee haue no certaine abiding place, or defence of king­domes. Therefore often is this consolation repeated, as in Esay the 51. vers. 16. I haue put my wordes in thyChrist the King onely protecting the church.mouth, and haue defended thee in the shaddow of mine hand, that I may plant the heauens, &c. That is, I or­daine the ministery of the Gospell, that shall not be defen­ded of kingdomes, but shall rather be cruelly assaulted or oppugned; therefore do I my selfe promise defence there­of, I will protect the ministers of the gospell, the churches schooles, and godly studies, yea though the whole worlde in a rage should bende it selfe to destroy the gospell. Al­though then we haue not any humane helpes or safegards at all, as in that Psalme. 27. 10. ver. is written, My father and mother haue forsaken me: yet let vs set before vs these sayings, wherewith if we shall stirre vp our faith we shall vnfainedly feele that God will be with vs, and that we shall be by him helped gouerned and defended.

Wise men suppose, that in so great confusion of king­domes the state of religion can neuer long endure in one and the [...]ame safety, but are eft soones otherwhiles ex­tinguished, and otherwhiles springing vp. What time the Caldeans held the [...]oueraignety of Babylon, then, andNum. 25. 3. [...]ut. 4. 3. An. mun. 3628 secund. Dau. Chyt. Henric. Pan­taleon. Anno Christi. 6 [...]6. there was Baa [...] worshipped. Afterward Alexanders con­quest brought in thither Iupiter Olympus. And the thing it selfe sheweth, that the destructions of kingdomes draw downe with them changes of religions; as when in Asia and Africa the doctrine of Christ was extinguished, then euery where raged the furies of Mahomet: with these ex­amples many are mooued, that they suppose Christs do­ctrine euen much alike, and to be extinguished with the very dreames of the Gentiles. And it is out of al doubt, that the Deuill fighteth fier [...]ely, and disquieteth whole kingdoms especially for this determinate end, euen to de­stroy the whole church of God: vnto this so great danger this psalme opposeth a most sweete consolation in the 4. verse, The riuers of the flood thereof shall make glad the cities of God, &c. That is, the ministerie of the go­spel in the church shall remaine for euer, because God dwelleth in her as in his holy Temple, and hath limited the sea within his bounds, beyond which it shall not pos­sibly passe: That is, though kingdomes enuying the church, greatly storme and rage, yet notwithstanding the power of the world shal not destroy the church, which shal stil remaine, yea though the whole world frushed together fall downe, as elsewhere it is said, Math. 16. The gates of hel shal not preuaile against her, verse 18. Let vs therefore holde firmely fired in our mindes this consolati­on, and now set the same before vs in our present daun­gers.

Hee adioyneth vnto the Consolation an exhortation, wherewith he perswadeth the vniuersall Church to consi­der the wonderfull workes of God, namely the Downe­falles of Kingdomes, the chaunges of other religions, and the perpetuall preseruation of the doctrine deliuered from God, and the safety of his silly flock which reteineth this doctrine and endeuoureth to aduance the same. For although the foure kingdomes are dispersed, and horribleThe churches stabilitie euen amids the ru­ines of king­domes. confusions and verations of all things in mankinde haue beene seene, as the whole historie of the world witnesseth: yet amiddes so great downefalles and desolations of king­domes, some congregation of God hath remained, other­whiles greater, otherwhiles lesser, and the doctrine is eft­soones purified and published by apt teachers: which the sonne of God sitting at his right hand hath stirred vp, and giuen as it were notable gifts vnto his Church. Doubt­les, god suffreth for a season, tyrants, fanaticall teachers, and their Champions to rage with cruelty against the Church, and yet in meane time, the Confession of many, and other signes are euident witnesses of the gospell: And afterwardes the furyes of vngodly persons in notable ex­amples are punished, like as Pharao, the Cananites, Iewes, and Ethnickes, were destroyed, whose cruelty was very great.

This is a precept wonderfull and vnknowen vnto phi­losophy, but it agreeth with that saying of Isay. cap. 30, verse 15 In rest and quietnes shall yee be saued, in quietnes and in confidence shall be your strength &c. what is that rest and quietnes then, what is that to be still?

First to beare patiently calamities laied vpon vs. Next of all, not to deale in any busines beyond our vocation, Thirdly, not (as mans distrust was wonte) to runne, hither and thether to seeke diuers safegardes: Like as the kings of Iuda one while leaned vppon the Egiptians, an other while vppon the Syrian kings, and an otherRoboam 3. Reg. 14. 15. Iosphat 1. Paralip. 19. Ioas 2. Chro. 24. 17, 18. while vpon others: and being intangled with foolish con­federacies were compelled to follow other furies. Against this impatience, vnnecessarie busines, and distrust of such as seeke helpes without a right order, are these wordes opposed. Be still then and knowe, &c. that is, be silent, looke for helpe from God, runne not hither and thither in­to Egypt, into Syria, to the Turkes, nor to the Afrikes. In a good cause be ye of quiet mindes, and looke for de­fence from God: and if any thing happen otherwise, it is yet better to endure calamities, than with indirect enter­prises to blemish a good cause.

[Page 27]The last verse is a conclusion, containing a testimony of Gods presence in his church: and of deliuerances in ca­lamities, which are not to be ouercome or vanquished by mans enterprise.

THe kingdome of god (saith Paul) is not meate and drinke, but righteousnes and peace, and ioy, in the holy ghost. Rom. 14. 17. This Psalme describing this kingdome of God, and Christ, is an exhor­ter vnto all people to clappe their hands together and to sing with the voyce of melody, that is, let them shew with gesture and speech their ioyfulnesse illumined by the holy ghost: For seeing ioyfulnesse is a motion wherewith the [Page 29] heart contenteth himselfe in some good thing, that good thing theweth what is the obiect or contrary vnto this ioy­fulnesse. Because Iehouah the high, fearefull and great king aboue all the earth, that is, bicause the Messias God and man is the conqueror of sinne and death, and bestow­eth this victory vpon all that beleeue, according to this saying. 1 Cor. 5. 57. But thankes be vnto God, which hath giuen vs the victory through our Lord Iesus Christ. Againe Ioh. 16. Be yee of good comfort, I haue ouercome the world. verse. 33. Moreouer, I liue and you shall liue also. Iohn. 14. 19. Namely, through my merite and effectuall power: For I by my passion haue destroyed sinne and death, and by my resur­rection I am so effectuall, that I will restore vnto you righteousnesse and life euerlasting. This victory and ef­fectuall [...]power of Christ raigning doth Paul freely con­fesse that he had not as yet comprehended at all, and saith further, his strength striueth that he may by some meanes comprehend the same. The same confession let euery one of vs haue in mouth and mind, and craue, that with a face vncouered, we beholding the glory of God, may bee transformed as it were into the same image from brightnes to brightnes as it were of the spirit of the Lord. 2. Cor. 3. 18.

But, although this be the summe of the verses, which I haue recited; yet notwithstanding let vs (if it please you) weigh and consider all the words: the Messias is expres­ly called Iehouah: wherefore seeing this name discerneth God from creatures and from all idols, no [...] [...] there is diuine nature in the Messias. Againe vnto the Messias is attributed highnes, or greatnes, which may be vnderstood two waies, absolutely and relatiuely: for ab­solutely he is so exalted, that hee sitteth at the right hand of God, and is God of the liuing and of the dead; like as he himselfe saith. Math. 28. Vnto me is giuen all pow­er in heauen and in earth, vers. 18. But, relatiuely, hee [Page 30] is exalted in true acknowledgement, and inuocation, wherein we craue and looke for from him necessary bene­fits for our body and our soule: and with a constant con­fession, wherein we preferre this Lorde before all other things of our life, possessions and peace.

But, why is the epithet or word (Terrible) added? Not vainely nor vnaduisedly is our King adorned with this title: for as he is prosperous and wishfull vnto vs, so he striketh our enimies with feare, which no creature is a­ble to expresse at full. As for example, the deuils do hor­ribly tremble, because they know assuredly that the sonne of God wil iudge them: and they see before hand their pu­nishments wherewith they shal be tormented world with­out end. The fourth particle, (The great king aboue all the earth) discerneth the king Christ from all gouerne­ments. For, no Monarchy euer yet contained all the whole earth. For, it is manifest, that the vtmost bounds of the Roman monarchy (I wil not say of others) reached not beyond Euphrates; neither did the Persians, Parthi­ans nor the other East people at any time come in sub­iection vnder the Romanes. But this king gathereth his Church from out of al mankind, though the kingdomes of the world spight and repugue at the same. For, He is the king of glory, as in the 24. psalme. and 10. vers. it is said, whose vassals and court-keepers are all the kings and Princes of the earth. Let vs therefore feare this king, and let us preferre his commaundements before the vngodlie decrees of all other kings, according to the rule, Acts. 5. [...] [...]st obey God more then men.

But where it followeth, (He shall subdue the peopleThe Iewes false & fabu­lous dreames of the king­dom of Christvnder vs) that do the Jewes falsly wrest to the dreame of the politicall kingdome of the Messias. For they imagin that the Messias hauing conquered the gentiles, shal only raigne in this world and shal with a iust and peaceable go­uernment rule the nations of the world according to the law of Moses: but this imagination do, both many other [Page 31] things refute, which here I omit for vreuity sake, and al­so the very first verse of this psalme. 7. O clappe your hands togither all yee people, &c. For no man oppres­sed with thraldome, and cast vnder other mens feete hath been seene to take any great pleasure by that estate of life. If therfore the Israelits only should rule in the world, ha­uing enthralled the gentiles, surely I vnderstande not what cause shoulde possibly stirre vp other people to so great ioyfulnes. Wherefore casting away the dreames of Jewish dotages, let vs vnderstand this verse touching obedience due to the ministery according to the gospell. For as S. Paul saith, 2▪ Cor. 10. 4. & 5. vers. The wea­pons of our warfare are not carnal, but mighty through God, to cast downe [...]oldes. Casting downe the imagi­nations and euery high thing, that is exalted against the knowledge of God, and bringing into captiuity e­uery thought to the obedience of Christ. Further­more, though it be most true, that the people of Israel were in time past peculiarly beloued of God: yet, after the Jewish pollicy or gouernment was destroied▪ let vs know that there was no difference betweene the Jew and the Grecian, but that the heritage of the sonne of God, is in all beleeuers, whether they bee called Jewes or Gen­tiles: like as S. Peter spake in the house of Cornelius: Actes. 10. vers. 34. Of a truth I perceiue there is no re­spect of persons with God. vers. 35. But in euery nati­on, he that feareth him, and worketh righteousnes is accepted with him. Let therefore the vaine bragging of the Jewes be quite driuen away, wherein they striue▪ or contend, that they only are the heritage and peculiar peo­ple of God: because as S. Paul saith, Ro. 9. ver. 8. They which are the children of the flesh are not the children of God; but the children of the promise, are counted for the seede.

It is a thing manifest, that the psalme alludeth vnto the representation of a triumph wherein a multitude of souldiers and people carried from place to place doth gra­tulate and reioice in the victory of their chiefe Captaine, partly with their voices, & partly with the sound of trum­pets, extolling his wonderfull and deuine felicity. But where it is said, that our king is gone vp on high, it must needes be, that he first descended, or went downe: for so saint Paul reasoneth in the 4. cap. Ephes. 9. 10. verses. Now in that he ascended, what is it but that he also had descended first into the lower partes of the earth? He that descended is euen the same that ascended, farre a­boue all heauens that he might fill all things? That is, he which suffered the horrible feeling of Gods wrath against our sinnes, &c. But of this ascending and descen­ding shall more hereafter be spoken in the 68. Psalme.

By the word (Singing) so often repeated, hee clearely declareth, and not obscurely, what manner worshippings this king requires specially: for he is not worshipped with gorgious ornamentes, nor with tragedies made vpon silly captiues, but he that will seeke to please this king, must sing, yea, and sing with vnderstanding, that is, he must embrace true doctrine, with faith and good conscience, and must professe, and propagate or aduance the same. Theu doe not the enemies or contemners of true doctrine sing with vnderstanding, but they call vpon him with a contra­diction or gain-saying. Neither doe Hipocrites (which breake the commaundementes of God, euen against their [Page 33] conscience) sing with vnderstanding, no, though they professe the doctrine, bycause The kingdome of God consisteth not in word, but in power. 1 Cor. 4. 20. Therefore as Saint Paul saith. Let vs fight the good1. Tim. 6. 12.fight, keeping fayth and good conscience, that is, let vs not yeld our selues to error, striuing with the foun­dation of articles of fayth, neither let vs fall away against conscience.

Although the sonne of God hath alwayes euen from the very beginning gouerned the natiōs of the earth with a general action: namely, with such wherein he is present with all creatures, so as he preserueth them so long as he will preserue them, and he destroyeth whome hee will de­stroy: yet by an other meanes hee is at this day present with the Gentiles called vnto the societie of the church; namely, wherby he not only preserueth the liues of them, but also worketh motions in them acceptable vnto him, and beginneth new light and righteousnesse. Touching this gouernement of Christ, seeing I haue else-where oftentime spoken, I come now to the next verse.

In al ages from the beginning of mankind there haue bin, and are, and shalbe some Magistrates or rulers cho­sen of God vnto eternall saluation, and called vnto the so­cietieKings and Princes are shieldes of the earth. of the true church: Touching this calling of Prin­ces, this last verse makes most sweete mention. For first, it calleth them Shieldes of the earth, that is, defenders [Page 34] of good men and good maners, and reputing their coun­tries benefits to be their speciall and chiefe commodities. For, good Princes are the preseruers of peace and disci­pline, defending the bodies and goods of their subiects a­gainst vniust violence: thrusting away robberies and ene­mies. Therefore Alfonsus king of Naples had this pro­per crest to his Armes, A Pelican sucking out her owne blood for to feed her yong ones with. And he put there­vnto this his posie or sentence, Pro lege, & pro grege, that is, for the law, and the people. And Achilles in the 9. booke of Homers Ilyades saith:

Furthermore, it saieth, that they are ioyned vnto the people of the god of Abraham, as Noah faith in Gen. 9. 27. They dwell in the Tabernacles of Sem, that is, they are the companions of the true church of God, and do support and cherish the same with godly dueties. Tru­ly it is a great glory to be accompted and called a Shield of the earth, and a Tree, vnder which subiects are fedde. But it is a farce greater honor to be seene in that societie, whose gouernour and head is the Sonne of God, and [Page 35] which is sanctified with the holy spirite vnto life euerlast­ing.

Although then there haue beene mighty men and profi­table persons to their country, as Fabius and Scipio was: yet, by right we do preferre before these gouernours, Da­uid, Iosias, Constantine, Theodosius, Iohn Frederike Duke of Saxony, and such other like, who were not on­ly members of the true church, but also with their godlie duties furthered the aduancement of the doctrine of God, of inuocation, and of life euerlasting. Last of all, this verse affirmeth, that God is very high exalted of the shieldes of the earth: Let this particle be applied vnto the persons and dueties of Magistrates and Rulers: ForKings and princes wher­in they exalt the Lord. then do the personages of Princes exalt the Lord, when they submit and yeelde themselues and all theirs which they haue in possession, vnto Christ: and doe preferre the gospel before their tranquilitie, life, and al worldly goods whatsoeuer: Such do rightly spreade their clothes before Christ. But as to duety appertaineth, the Lord is exal­ted by them in the ordinance of churches and schooles, wherein the worde of God dwelleth plentifully with all wisedome. Let godly princes therefore vse this verse as a cognusance or armes, and let them thinke that they are Shieldes of the earth: and not that indeed onely, but also that they are members of Gods people, and verely euen the chiefe and head members, whose race and course of life maketh most to the glory of Almightie God, and the saluation of many men.

THe Churches proper glory (as I haue oft else­whereThe churches proper glorie. said) is true knowledge of God with true inuocation & worshiping of him: this glory doth this psalme with great exiellē [...]y of words describe. For it compareth the Church to a City and a hi [...] wherein God is praised, and worshipped, partly with doc­trine deliuered from himself, partly with obedience which he requireth. Furthermore he compareth the church vnto a farre place bringing forth most wholsome balme, which healeth woundes without sorowe. For the preaching of the gospell which the Church soundeth in the world is a remedy effectuall, taking away sinne, and death: But why maketh he so often mention of the hill Sion? Because the Sone of God was in Jerusalem crucifyed and raise [...] from death to life, and after that disperfed his gla [...] tidings of the gospell throughout the whole world: Like as Isayias in his 2. chap. 3 verse. and Micheas. in his 4. chap. 2 verse. did forshew the same, Out of Sion shall the lawe goe and the word of the Lord out of Ierusa­lem. Unto this hill shall al the nations runne, that is, they shall embrace the do [...]rme published out of Sion. They their which altogether either refuse and despise this worde, (the preaching where of is begunne in Sion) as the Mahometisis and blasphemous Jewes do, or they which vngodly & filthily corrupt the same, as the heritikes of all [Page 39] ages, and the stubberne Papistes do: Let vs knowe, that these are not the Church, but the enemies of the sonne of God and the chaffe ordayned vnto the eternall fire.

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

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

When Valens would needes confirme with his sub­scription letters conteyning a Commaundement to ba­nish quyte Basilius, the bishop of Casaria, he was not able to make one letter (no when as God would he had worneVide Polyd. Vi [...]g. inuent. cap. 6. his penne to the vtmost) which when it hapned the second time, and yet he would needes enforce the confirmatiou of an vngodly decree, euen then did his right hand shake and tremble with feare. There he at length beeing feare­full troubled straitway cut in peeces the paper, which he [Page 41] had taken betweene both his handes, and he is a modera­tor of all his affects though hee had so done well, and found that others had tasted like vexation by his suffe­rance, and that Basilius was proued a better man then that he was worthy of any such iniurie▪ Afterward the GothesGods iust iudgement [...]t [...] destroying Valence the tyrannicall Emperour. hauing taken the streete wherein Valence purposed to hide him selfe (beeing knowen by the vproare made by his owne men) they both set fire vpon the place, and with all, burned to death the very same enimy to christian Re­ligion: This punishment suffered Valence for his mischefes, and that euen in this life. But the verse which foloweth last of these (Like as we haue heard, so haue we seene in the City of our God, &c.) admonisheth the Reader of two cheefe things, first, touching the efficacie of Gods word, next of the difference betweene philoso­phicall and Christian assenting. For the worde of God is not a vayne sound, and as the Graetians say, No vaine prating or langling, but is approued in purpose and e­uent. For seeing God is true, he sheweth with horrible examples of punishments, that his threatnings are sure and certaine. Moreouer the promises of God are not vayne delectations, after a sort pleasing mens mindes, but are consolations in very deede, the efficacy whereof al s [...]ch as truly repent and beleeue the gospell haue sure triall of. For as we do heare, that they which are iustifi­ed by fayth haue peace of conscience: So in true conuer­sion we feele peace and tranquilitie of heart to rise from confidence or sure trusting in the Mediator. Againe, like as the promises are published touching stabilitie of the Church, so the thing sheweth that the Church cannot be destroyed by the furies of tyrants and heretikes. Let vs therefore put great difference betweene the word of God, and the word of creatures, For he spake, and it was done, he commaunded, and it stoode fast, verse 9. Also this place (as I saide) admonisheth vs touching difference be­tweene philosophicall assenting and christian faith: For [Page 42] in philosophie, assent followeth experience, as the [...]hysi­tian hauing approoued that ginger doth warme the sto­macke, afterwardes affirmeth the same. But in diuine consolation, we must assent or graunt vnto the externall word, and then followeth consolation. These things must we learne in the true exercises of repentance and inuoca­tion.

Forsomuch as thy promises are not fabulous & vaine, but true, ratified and effectuall, we looke for mercy, accor­ding to thy promises, that is, benefites necessary for the body and soule (for mercy is oftentime taken for well-do­ing) and that indeede in the middest of thy Temple, that is, in the societie of the true church, without the which there is neither any saluation nor life. Unto this acknow­ledgement doth spirituall worship and ioy appertaine: for rightly and learnedly saide Augustine touching the bles­sed ones: Tantum gaudebunt, quantum amabunt, tantumAugustines saying touch­ing the blessed ones.amabunt, quantum cognoscent. They shall reioyce so much as they shalloue, they shal loue so much as they shall know. For euery affect or motion riseth from the knowledge shewing the obiect, as it is saide, Ignoti nulla cupido, Men desire not that they knowe not. To this intent or meaning the Psalme saith here, O God, accor­ding vnto thy name, that is, thy acknowledgement, so is thy praise, that is, the worship following that acknow­ledgement. For ioy vnspeakeable is the companion both [Page 43] of acknowledgement and worshipping of God, which he describing saieth; Let the mount Sion reioyce, and the daughter of Iuda be glad, that is, the vniuersall church, and all the godly ones, because of thy iudgements, or be­cause thou art Judge. For euen as God sharply punish­eth his enemies, the epicures and blasphemous persons: so he exerciseth lenitie or mercy towardes the godly ones, and always in his anger thinkes vpon mercy. This great mercy of God mitigating punishementes which we haue deserued, all mindes and tongues ought to haue in reue­rence, like as Ieremy saith Lament. 3. 22. It is the mer­cies of the Lord that we are not destroyed.

Plato saieth, Magis amandam esse Patriam quam Ma­trem,Platoes saying touching the loue of our countrey.quia paetria sit diuinum quiddam; We must loue our country more than our mother, because our coun­trey is a diuine benefit. But our true countrey ought to be the church, and this is diuine indeede: for it is the tem­ple of God and the congregation of Christes members. Wherfore, to loue, adorne, help, and preserue this, ought euery man to bestow the addition of their dueties: Let the teachers teach aright, and with good conuersation a­dorne the doctrine, and let them bee studious of publike concord, and let them suffer and beare with some incon­ueniences, lest they troble the publike peace of the church: let the Magistrates maintaine peace and discipline, and shew themselues nursing fathers of the church, and of the schooles. Let schollers learne the doctrine necessarie tou­ching God, and other good effectes needefull for man­kind, [Page 44] lest the knowledge of God be extinguished amongst men, but let the church be preserued, and many bee made heires of eternall life, and let discipline be kept in vre. Fi­nally, let euery one pray for those things which concerne the peace of Hierusalem, as in the 122. psalme and sixt verse it is saide: which thing▪ who shall so do, the hoped for haruest shall not disappoint their good expectation: for that psalme promiseth much peace to them that loue the church.

THe Psalme purposing to speake of a speci­allOf the diffe­rence betwixt the godly and the vngodly ones at the la­ter iudgement matter, vseth a stately beginning: I exhort all persons without exception to draw neare and take knowledge, what is to be thought of the difference betweene the godly and vngodly ones, and of the future iudgment. For so it shall come to passe, that they shal not onely pro­uide for this mortall life, but shall with a true feare and faith, and other duties pleasing God prepare themselues vnto that iudgement which is to come. Beasts frame themselues fit vnto that thing onely which is present, and as the time serueth, very little regarding either that is past, or that which is to come: But men, because they are partakers of reason and are created to the iudgement of God, let them so order the course of their whole life, that [Page 47] they go not astray from the Commaundement of God. Whatsoeuer thou doest do it wisely, and regard theEccles. 7. 36end. And surely the end of our life is either eternall soci­ety with God, or otherwise eternall miserie: Let vs ther­fore chuse the meane wayes leading vnto the hauen of e­uerlasting beatitude, and withal indeuour (as they vse to say) let vs eschew perpetuall and most miserable death. Cheled is deriued of the word Chadal, that is, cessauit, hath ceased. For, it is a familiar transposition of theMetathesis. letters vsed in the hebrue tongue. This phrase of speech then signifieth, that the world within a while after shall haue his end, as in the I. Corin. 7. it is said The fashion of this world goeth away, verse 31. Neither in deede isThe diffe­rence betwixt Homo and Vir in signification it hupostasis a Forme, not Substance, as the Philosophers speake, but Emphasis, that is, a banishing away. Further­more the difference knowen betweene Homo, and Vir, which is oftentimes vsed by the Prophets and Apostles, as in Iohn. I. verse. 13. Not of the will of the flesh, nor of the will of man; For as Homo signifieth a base and obscure person: So Uir signifieth a great and noble personage, excelling others in wisdome, power, Justice and authoritie. Like as then Saint Paul saith, Rom. I and 14. verse. That he is debter both to the wise man, and to the vnwise: So this Psalme calleth vnto this ser­mon, both high and low, learned and vnlearned persons.Doctrine of future iudge­ment.

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

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

There followeth a Reason which appeareth in the An­tithesis or contrarietie, as in the argument it is saide: For these verses agree with that saying of Christ Math. 16. verse 26 What shall it profite a man if hee gaine all the whole world, and lose his owne soule. That is, the whole world is not a sacrifice for sinne, nor for death eternall, no nor yet for the death of the body. Why then are men so greatly carefull for things appertaining vnto this life? or why with such disquietnes seeke they after those benefits, which can neither take away sinne nor [Page 49] death? But this preposterous care and greefe which the poet describing crieth out vpon thus (O Ciues, Ciues, quae­rend a pecunia est virtus post nummos) riseth of a blindnes and security neglecting or contemning the iudgement of God, which euery one of vs after this death shall abide and suffer. Whereas if our whole life should looke well vpon that Iudgement, truely ambitious honour, wealth, and filthy pleasure should lesse trouble vs, which three the world doth esteeme as three gods. But seeing this dis­ease is farre more furious, then that it may by our owne abillityes be healed, or remedied, let vs flee vnto the Sonne of God: and craue that hee would illuminate our hearts with his holy spirit, so as vnto that iudgement we may bring but the beginnings of righteousnes.

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

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

That the chiefe felicity of man consists in the pleasures [Page 51] of the body, not onely the epicure but the greatest multi­tude of men doth so thinke. But this perswasion doth this Psalme expresly cal foolishnes: because the obiect of mans will is not a benefit hauing end, that is, being short and momentany, but a benefit without end and euerlasting▪ as else-where more largely is said in refutation of the e­picure, and in the doctrine touching the obiect of mans will.

This verse discribes the last degree of punishment alot­ted for the vngodly ones, namely eternall misery which is a worme for euer gnawing the conscience of man, and a fire neuer ceasing, but without end tormenting them, as Isayas sayeth in his 66. and last chapter 24. verse. TheirThe last de­gree of punishments alotted for the vngodly ones.worme shall not die, neither shall their fire be quen­ched. But as Neither the eie hath seene, nor eare hath heard, nor mans heart hath conceiued those good things, which God hath prepared for them that loue him. 1 Cor. 2. 9. So no man can expresse either in thinking or speaking the greatnes of the euerlasting pu­nishment ordayned for the wicked ones. But here some man would obiect, I see not by what reason Saint Paul being put to death by Nero, should be lord ouer Nero: I answere, though Paul was slaine of a most cruell Ti­rant, yet was he not vtterly destroyed, neither was he left in destruction and death, as Nero is; but he is ador­ned with euerlasting rewarde and in the last day of the world he shal with Christ iudge Nero and al the vngodly ones. Now indeede our life (as in the 3. Coloss. verse. 3. is written) is hidde with Christ in God. When [Page 52] Christ which is our life shall appeare, then shall yee also appeare with him in glory. verse 4. Then shall the vngodly ones haue in their minde and mouth the words extant in the 5. chapter of the booke of Wisedome: verse 3. These are they whom we sometime had in de­ [...]ion, and in a parable of reproofe. We fooles thought their liues madnes, and their end without honour, verse. 4. Beholde how they are counted among the children of God, and their portion is among the saints. verse. 5. Therefore we haue erred from the truth, &c. verse 6.

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

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

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

THe Exordium or beginning of the PsalmeA first and se­cond com­ming of the Messias. is very great, wherein this is not onely signified, That God will haue his voyce to be heard of all mankinde, but also, a Sermon is set downe touching the twoo [Page 58] folde comming of the Messias. For because it maketh mention of the hill Sion, which is the store-house of the gospell published throughout all the world, no doubt, but the kingdome of Christ is described, as he first came in the flesh. So therefore I vnderstand the wordes of the Psalme Iehou [...]h, the sonne of God, which is the lord of of all creatures, and Logos the word, by whom the father hath made himselfe knowen vnto vs; by his voyce hath di­spersed the gospell in lury, and as Paul saith, Was a mi­nister of circumcision. Heb. 8. 2. and being raised from death to life, gaue commaundement vnto the Apostles, to gather a church out of all nations by the ministrie of the gospell, which thing sheweth the glorie of God, and of his sonne our Lord Jesus Christ. And it is that glorie of Christ that hee of himselfe hauing made a purgation or clensing of our sinnes, sitteth on the right hand of maie­stie, in the heauens, beeing made heire ouer all, and lord aboue all principality, power, strength, and dominion, is made of God for vs iustification, sanctification, and re­demption, as in Hebr. 1. 1. Col. 1. 1. Cor. 1. This glorie of Christ doeth the gospell preach vnto vs. But for as much as the greatest multitude of mankinde doth with horrible impiety contemne the acceptable comming of Christ full of louing kindnes and mercy, he addeth a sermon touching the second comming of Christ, which Saint Paul excellently describeth in 1. Thessal. 4. 16. For the Lord himselfe shal descend from heauen with a showt, and with the voyce of the Archangell and with the trumpet of God, &c. This comming or com­ming againe of Christ, although it be prosperous and wishfull vnto the godly ones according to that saying. Luke. 21. 28. Then lift vp your heades, because your redemption is nighe. Yet notwithstanding it striketh the vngodly ones with horrible feare, who shal then behold him whom they haue crucified, as Zacharias sayeth cap. 12. verse 12. For then when all men shall be [Page 59] raysed vp from death vnto iudgement, all diuilles shall be cast away (yea, and all men which doe not first in this life turne vnto God) into euerlasting torments.

And although it hath beene diuersly disputed vppon touching the interpretation of the 5. verse, Gather my Saintes together, &c: yet I deeme this to be a most simple plaine meaning: There is a great multitude of hipocrits which boast themselues to be the church, by rea­son of their profession and ceremonies, when as their hearts are without true feare of God, and true fayth. From this multitude will I discerne mine owne people, that is, the right holy ones, which preferre the promise touching the mediator before sacrifices, and doe knowe in what order ceremonies are to bee obserued, and howe they please me namely by laying a foundation, that is, by acknowledging the mediator, and for his sake in receiuing remission of sinnes, and beginning a new obedience mo­rall in their heart, which the commandement of God re­quireth. Such holy ones are the faithfull keepers of the testament or promise from me deliuered, and they are the publishers of righteousnes which is made manifest with­out the lawe, whereof the Lord and the Prophets doe beare witnesse as in Rom. the 3. chapter.

This apostrophe or turning speech, appertaineth vnto the whole church, wherein there are not onely new borne members, but also many not new borne, but yet hauing a good opinion touching the true doctrine. Therefore it speakes vnto them both, and truly it exhorteth those new borne, to goe forwards in the race of godlines, but others to correct their opinions and affects, heare O my people (saith hee) a sermon of the first commaundement, which [Page 60] is the fountain and foundation of all other commaunde­ments: I am the Lord thy God, that is, I haue madeExod. [...]0. my selfe knowen vnto thee, not onely by a lawe giuen, but also by a promise published touching the mediator. Thou shalt therefore heare both kinds of doctrine, as well when the law preacheth vnto thee, thou shalt feare me vnfained­ly without hipocrisie: and againe, when the promise preacheth vnto thee, thou shalt beleeue that I am thy God, that is, mercifull for the mediators sake, looking vpon thee, hearing and sauing thee, also giuing thee good things necessarie for thy bodie and thy soule. When thou hast this fayth first shining forth in thee, then vse the cere­monies which are signes of the promises and testimonies of thy confession, and doe thou then [...]uite other persons to come into the society of the church.

God affirmeth plainely, that hee taketh no delight in any worke done without acknowledgement and confi­dence in the mediator: But then doth the vse of cermo­nies please him, when the person is by fayth imbraced, [Page 61] and in the heart a morall obedience is begunne agreeable with the commaundement of God.

But as wee haue elsewhere often times vsed to com­pare Philosophie with the doctrine of the church, because the comparison sheweth the doctrine of the church to bee the more perfect: So euen in this place also let vs con­ferr the sayings of Philosophers (which discerne morall vertues from ceremonies) with the deuine prophecy of the Psalme.

Plato saith, Non gestibus arte compositis demulcentesPhilosophical rules shewing how God is to be worshippedDeum, sed vera virtute colentes; which may thus be en­glished: We must not regarde those that flatter God with slie and subtill framed gestures, but such as wor­ship him with true virtue. And Zaleucus the Law-gi­uer of the Locrenses deliuered this law vnto his citizens; God is not worshipped with pompe, nor tragedies o­uer captiued persons, as an euill man or tyrants, but he that will please God, ought to be good, not only in action, but also in the purpose of good and houest workes.

These sayings, although they discerne learnedly the gestures of ceremonies from the proper pointes of ver­tues, yet they speake nothing touching faith and true cal­ling vpon God, which are the Ladies and Queenes of o­ther vertues. For other vertues are neither rightly go­uerned, nor yet do please God, except faith and true prai­er first doe shine foorth. But this our Psalme, not only preferreth morall obedience before ceremonies, but also sheweth by what rule God is to be acknowledged, called vpon and worshipped. For it affirmeth, that God hath deliuered a commaundement touching true prayer, and that hee hath promised to heare them that call vpon him, for the Mediator sake: whereby it appeareth most mani­fest in what maner, euen in this point, the doctrine of the church is able to excell the doctrine of Philosophie. Let vs therefore loue the wisedome of the Church, and let vs [Page 62] esteeme this to be better than al the sayings and writings of men.

These two verses beare themselues correlatiuely with the first commaundement, that there is a mutuall leagueA mutuall league or co­uenant be­tweene God and his church or couenant betweene God and his church. God for his sonnes sake embraceth thee, and blotteth out thy sinnes, and sanctifieth thee vnto life euerlasting: Thou againe knowest, that this is God indeed, who sending his sonne, and giuing his holy Spirit, hath made himselfe knowen, and this true God doest thou call vppon in confidence of his sonne. So is there made a mutuall couenant betwixt God and his church which are all they that truely beleeue in him. Offer vnto God (saith he) thankesgiuing: that is, as the epistle of saint Paul cap. 13. 15. doth interpret it, The fruites of our lippes. And as he here saith, Pay thy vowes vnto the most Highest, that is, exercise those vertues, whereunto the promise of the first commaunde­ment bindes thee: which then are the vertues of this com­maundement: Touching this question, this psalme an­swereth; Call vpon me in the day of trouble, so will I heare thee, and thou shalt praise me: As if he had said, praier in time of trouble, and Thankesgiuing for deliue­rance are the chiefest and greatest vertues of all others, touching which the first table enioyneth vs. Forsomuch then as the verse of the Psalme containeth a precept [...] and promise to be considered in time of prayer, and in all the dangers of our life, I do exhort the godly Reader di­ligently to consider with himselfe the doctrine touching prayer and thankesgiuing, which is vprightly and plen­tifully [Page 63] expounded in places theologicall.

For there is a sixe-fold consideration of things neces­saryA sixefolde order to be considered in Prayer. in Praier; first, we must consider what we call vp­on, what maner of God, and where he made himselfe kno­wen, to the ende thou maiest discerne thy prayer from the prayer of the heathen: so in this place it is saide, CallWhat God we call vpon. vpon, not creatures, but me, the Creator and preseruer of all things, made knowne by bringing the people out of Egypt, publishing the law, and sending my onely begot­ten Sonne into the world. Secondly, we must considerThe com­mandement of God vnto vs. the commandement which is recited in these words, Call vpon me in the day of trouble: For, God will be wor­shipped with crauing of his grace, or fauour, and other giftes; to the end he may be discerned from euil natures, and that this honour may be giuen him, that he is wise, good, liberal, giuer of life, wisdome, and other good gifts, and that he vouchsafeth to communicate his benefites vn­to vs. And like as the breaking of that commandement, Thou shalt not kill displeaseth God: so also the break­ing of the second commaundement, which is the neglect­ing of praier, displeaseth him, where it is said Ioh. 14. 13. and 16. 23. Aske and ye shall receiue. The third consi­derationConuersion of him that prayeth. concerneth our conuersion: for some man would say, what shall I aske, seeing it is written, God heareth not sinners, Matth. 9. 31. Here we must take holde vp­on the voice of the other Ezech. 33. 11. I liue (saieth the Lord) I will not the death of a sinner, but that hee bee conuerted and liue. Let not him that calleth vpon God perseuer and go forward in mischiefes against conscience, but let him be truely conuerted vnto God. And in euerie true prayer, conuersion or repentance vnto God is made or increaseth. The fourth consideration is of the promisePromise to him that prai­eth. of grace, and confidence of the Mediator, that wee may come vnto God according to the saying, Ephes. 3. 12. By him we dare boldly come by faith in him. Needefull it is then that we first by faith receiue forgiuenes of sins, [Page 64] or reconciliation, and beleeue that praier pleaseth God, and is not frustrate. Furthermore also other promises touching other benefits and the mitigation of calamities, must be looked vppon, as is here saide, Call vpon me in the day of tribulation, and I will deliuer thee. The fift consideration of faith, here we must knowe, that faithAsking in faith: Beleeuing God. which craueth forgiuenesse, reconciliation, life euerlasting, and gouernment of the soule, ought in forme to craue these selfe same benefites, and looke for them without conditi­on; because God wil haue these to be craued for by name; and not to haue these gifts, is, to remaine an enemie of God, and to reproach God, or to iniure him according to the saying, He that beleeueth not in the Sonne, the wrath of God remaineth vpon him. Againe, he repro­ueth God of lying. But faith which craueth corporall good things, as Dauid crauing of God, that he might be brought againe into his kingdome, required it with a con­dition; if it pleased God: because both things must be knowen of vs, that we must aske these benefites, and yet, that the church must be subiect vnto the crosse, and oweth obedience vnto God, according to the saying 1. Pet. 5. 6. Humble your selues vnder the mightie hand of God: and yet the prayer is not frustrated: for either the punish­ment is taken quite away, or else mitigated. Finally, needefull it is, that we most firmely keepe this rule: yea euen when we haue lost our corporall benefits, and when we must assuredly forgo the life of the body, yet must we needes retaine the promise of grace and life euerlasting, like as Iob saith cap. 13. 15. Yea thoug he shal kil me, yet will I trust in him, and he shall be my Sauiour. The fixt consideration of things to be craued, is, as saint Iohn saith in his first epistle ch. 5. 14, 15. Whatsoeuer thingAsking accor­ding to Gods will obtaineth all.you shall aske according to his wil he shal giue it you: that is, you may not aske things forbidden by God, but such as the manner of asking them may agree with the table of the commandements, and with Gods promises, [Page 65] touching spirituall and corporall benefits. And God will haue Prayer and Faith to be exercised of vs, in crauing, not onely spirituall, but corporall benefites, according to the saying in Mathew 6. 11. Giue vs this day our dai­ly bread.

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

But like as God requireth of vs a petition in our prai­er, to the end we should acknowledge that there is a God, and that he is almighty, present, and a helper, that hee might communicate himselfe in such acknowledgement vnto vs: So he requireth a giuing of thankes, that this acknowledgement may go forward in vs. For when the acknowledgement of God is extinguished in vnthankeful persons, God then ceaseth any longer to communicate himselfe vnto them: like as most part of secure persons after benefites receiued, do trifle it out with such like co­gitations: perhappes thou art deliuered by chance, &c. so they lose quite the acknowledgement and presence of [Page 66] God, when with the following commemoration and pro­fession they ought to nourish and confirme the acknow­ledgement of God and faith in him.

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

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

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

In so great dangers let vs not then be carelesse and [Page 67] negligent or drunken with pleasures, but let vs obey the commandement of Christ, Matth. 26. 41. Watch and pray, that ye enter not into temptation.

Hitherto hath he rebuked the people heaping vp sacri­fices, and hath shewed the true and chiefe worshippings of God, namely, true calling vpon God, and thankes­giuing: Now doth he seuerely rebuke those teachers in the church, which do either corrupt the doctrine, or defile their profession with euill kinde of life. And here, to the end, that we being warned by example might be more cir­cumspect, and eschew and abhorre that boldenesse of men which forge and inuent opinions, and of them which cauil at true opinions. I will recite an historie of Origen, who when he should beginne his reading in the church of Ce­sarea, he sate a long time sorrowing and weeping, and at the length cried out thus, vt supra, But vnto the vngod­ly saide God, why doest thou preach my lawes? ver. 16 He often repeating this speech, bewayled that he had dis­puted many things inconsiderately and rashly, and craued pardon, not onely of God, but also euen of the church, for [Page 68] his errours; which church [...]itting hard by the old man, [...]e­clared with teares, that she was mooued with his lamen­tation: for there can no other furie nor sorrow appeare in a good minde more sharp or bitter, than that rising out of a conscience which hath corrupted the heauenly doctrine. But to the end a consonancie of life and doctrine may bee necessary both together, these sayings witnes 1. Cor. 9. 27 But I beate downe my body and bring it into subiecti­on, lest by any meanes after that I haue preached to o­ther, I my selfe should be reproued. Againe, in 2. Ti­mot. 2. The husbandman must labor before he receiue ehe fruits. Consider what I say, vers. 6. And because ex­amples haue in them great force thorowly to moue mens mindes, I will adioyne vnto these sayings a new or fresh example which declareth what a mischiefe the dissonancie of doctrine and life is. I knew a pastor of the church, who for the sinne of adultery was beheaded; he, when hee was carried to execution had alwayes in mind and mouth this sentence of this Psalme, When thou sawest a theefe, thou rannest with him, and hast bin partaker with the adulterers, ver. 18. But although hee was vehemently tormented with thinking vpon his offence, yet he rendered vnto God praise for his mercy, and in this consolation at length so ended his life Rom. 5. 15. grace aboundeth a­bone sinne. These doe I recite, to the end, that all men may vnderstand with how great study and care offences are to be eschewed which defile the profession of the gos­pel. The same Sermon appertaineth vnto the vngodly, high Bishops and other Bishops, who when they pro­fesse thēselues to be the very chiefest lights of the church, are notwithstanding filthily stained with madde worship­ping of Images, wandering lusts, and murdering of the holy ones. But in vaine do we preach to these deafe Ad­ders. Therefore let vs turne our tongue to our churches, and let vs exhort the curable persons, that they woulde spread their names before God and men, that is, not only [Page 69] say, that is holy, but, do that is holy: for (as saint Au­gustine saieth) To teach well, and liue ill, is no otherBene dieere & male viuere, ni­hil aliud est quam sua se vo­ce damnare.thing, but a man to condemne himselfe by his owne speech. Finally, we must here refute the opinion of the Donatists, which faineth, that the ministery of the gospel is not effectuall, except the person of the minister be holie and iust: for the person must needes be discerned from the office, and we must most firmely beleeue, that God is ef­fectuall by his word and sacraments: yea, though the mi­nisters life maruelously disagree with the profession: for [...] neither doth the efficacie of the ministery depend vpon th [...] worthines of the person, but vpon the prouidence of God▪ wherefore let vs so vnderstand the sermon of this psalme, that nothing be derogated from the dignity and efficacie of the ministerie, by reason of the persons infirmitie.

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

[Page 70]In conclusion, he repeateth a principall proposition touching true worshippings of God: and promiseth them that performe this obedience, both gouernement and helpe.

IN the two and thirtieth Psalme, before, he hath recited a definition of beatitude or cheefe felicity, in these wordes: Blessed are they whose iniquities are forgiuen and whose sinnes are couered: Blessed is the man vnto whom the Lord imputeth no sinne. verse 1. 2. For nothing is more wishfull in true sorowes rising from the wrath of God against sinnes, then reconciliation with God. This benefit therefore with most feruent prayers, and with all his heart craneth he of God, saying. verse 1. Haue mercy vppon me O God, according to thy mercy, as if he said; I confesse vnto thee, that I haue sinned horribly, as a most wretched sinner, and I am sory with all my heart, that I haue offended thee, forgiue mee my sinnes, and couer my filthines, and for thy sonnes sake our Lord Jesus Christ, (whom thou wouldest haue to be a sacrifice, mediator and intercessor for vs) doe not thou impute vnto mee my manifold disobedience. For so oft as in the Psalme mention is made of the mercie of God, wee must straight way cousider of the promises touching grace, and of the mediator, for whose sake the promise is ratified: Also let there be a difference in thy sight betwene the lawe and the gospell. [...] lawe truely hath large and great promises, yet consisting vppon con­dition of full obedience: But the promises of the gospell is vniuersall and free, offering forgiuenes of sinnes, for the mediator the sonne of God his sake, our Lord Jesus Christ God and man, not for our owne worthines, nor for our owne vertues, nor for our owne works, or merits. This promise ought to be imbraced by fayth, because it is the euerlasting and immutable commaundement of God, that, in our conuersion, (that is, in our vnfained sorowes and feares) wee should beleeue, we are receiued for his [Page 73] sonnes sake, according to that saying, I liue (saith the Lord) I wil not the death of a sinner, but that he wouldEzech. 33. 11repent and liue. But to the end this true fayth may bee rightly vnderstood, it is nedefull we alwayes haue in our sight that admonition of Barnerd, wherein he saieth: Thou must, and oughtest to beleue, that thy sinnes are forgiuen thee. The deuill knoweth that sinnes are for­giuen some men, and many men, as Saule and Iudas be­leeue that sinnes are forgiuen others. Wherefore let this necessarie admonition be fast fixed in our mindes. Beleeue that thine owne sinnes are forgiuen thee. Touching this fayth speaketh Paul where he teacheth, that the pro­mise is to be receiued by fayth. They receiue not the pro­mise which beleeue that the same is offered vnto others, and not to themselues, like as in the epistles of Saint Iohn it is written. He that beleueth not the Sonne ac­cuseth him oflying. When therefore thou recitest this article of the creed, I beleeue in the forgiuenes of sinnes, vnderstand thou, that sinnes are not forgiuen others, but thee also. Touching this fayth it is said, Being iustified by fayth we haue peace. Rom. 5. 1. Neither must we seeke for other consolation, but we must settle our selues satisfied with this fayth in God, for the mediator sake. But seeing the doctrine touching iustification is in ano­ther place fully handled, I am nowe more breefe and I exhort the Reader that hee should diligently consider the weightinesse of the words. Hee sayth not in vaine nor rashly, According to the multitude of thy mercy doe away mine offences. But this necessarie consolation of the immense mercy of god doth he set before the greatnes and multitude of our sinnes. And this forme of words a­greeth with the most sweete saying of Paul. Rom. 5. 15. Grace euer aboundeth aboue sinne, that is, how great so euer our sinnes be, yet is it assured that the sonne of God is mightier. Therfore let vs not vnto other offences adde desperation, but let vs beleeue that grace is more a­boundant [Page 74] then sinne, and that the sonne of God is more mighty then all the kingdome of the deuill: Like as in the first promise it is said, Gen. 3. 15. The seede of the woman shall b [...]use the Serpents head. Also let vs con­sider what sweete resemblences of forgiuenes of sinnes are set downe in the words Doe away and Wash. Saint Paul in 2. Coloss. describing the benefits of Christ vseth the same metaphore, Christ (saith hee) hath cancelled the hand-writing which was written against vs, which was contrarie to vs: he euen tooke it out of the way, and fastned it to the crosse. verse 14. He alludeth this saying vnto trophees or pillers which were woont to be set vp, wherein things done were written for memoriall: For he saith, vpon the crosse, as it were vpon a piller, the hand writing was hung vp, that is, the accusation, where­by our conscience (as touching the lawe) accuseth vs. This accusation as it were done away, hee sayeth doth hang vpon the crosse of Christ, who hath for vs payed the ransome. Let vs looke vpon that trophey or piller with fayth, so often as wee call vppon God: For our vn­worthines murmureth against vs, thus: why commest thou vnto God? why darest thou craue good things, when as for thy so many sinnes thou hast deserued great punishment, wrath, and destruction, whilest as yet thou feelest many vile motions in thee▪ Against this distrust of minde fleeing away from God, doth hee set vs downe this trophey: Here (sayth he) behold thou the accusation hanging and blotted out, come thou vnto God in confi­dence of the mediator, and craue his holy spirit, and other benefits. The metaphor of Washing away, may be [...] vnderstood out of the history extant in the 13. Iohn. vers. 8. If I wash thee not thou shalt haue no part with mee Againe ibidem verse 10, Hee that is washed needeth not, to wash his feete, but is cleane eue­ry whit. These sayings without doubting do describe iustification: Except he himselfe wash vs, that is, except [Page 75] hee with his owne blood doe redeeme vs, and except wee beleeue that we are redemed by the blood of Christ, wee shall not be heires of eternall life. Hee that is washed needeth not to wash his seete: that is, hee that is iust by fayth and is sanctified, is cleane, that is, altogether pleasing God. But yet in this life, our feete must be washed continually, that is, our motions. Weake nature in this life begetteth many wandring motions. These filthie spottes ought continually to be washed: and the in­terpretations are knowen. The beleeuing person is cleane altogether, that is to say, by imputation. But in this life is begunne a newnesse not yet altogether ful­filled. These things are elsewhere largely spoken of. Now let the Reader gather the paraphrasticall parts of the first proposition, thus: Eternall God, father of our Lord Iesus Christ forgiue me my sinnes past, wherein I am wicked and filthily defiled: By the mercy which is promised for thy sonnes sake our mediator, doe away both the most sorowfull accusation of my conscience, as it were a hand-writing against me, and in the blood of thy sonne, wash away the remnants of sinne sticking in my weake nature, like as it is written. I Iohn 1. 7. The blood of Iesus Christ clenseth vs from all sinne. That is, taketh away, not onely sinnes formerly com­mitted, but also couereth the remnants of sinne, which as yet wee seely soules and weakelings do beare about with vs. Let therefore this proposition be adioyned vnto other testimonies which confirme the article of Justification, and let it alwaies sound in our eares, heart, and tongue: because we haue euery moment neede of the free forgiue­nesse of our sinnes.

This verse pertaineth vnto confession, wherewith man [Page 76] soroweth in Gods presence, that he hath sinnes; and by faith craueth forgiuenesse of his offence, and mitigation of punishments. And there is a great force in the worde,The acknow­ledgement of sinne. The acknowledgement of sinne.] The acknowledge­ment is not an idle or vaine consideration, such as was in Dauid before his adultery, (when he also knew that ad­ultery was forbidden) but it is a feare and casting downe of man acknowledging God to be angry; as Dauid did know his sinne after the most greeuous rebuke which hee had. Furthermore, in the word Sinne, we must consider a relation, namely, that man, by reason of sinne, is guilty of Gods euerlasting wrath and punishment, except hee haue forgiuenesse for the Mediators sake. Touching this guiltinesse in the Lawe it is saide, Deuter. 27. Cursed be euery one which continueth not in al things, which are written in the Law ver. 26.

He repeateth a confession amplified with most sorow­fullThe confessi­of sinne. wordes, as if he should say: I come vnto thee, not trusting in mine owne righteousnesse or worthinesse, but onely bringing a confession of sinne. To thee only am I a sinner, and do euil in thy sight: for the particle (only) may not be referred vnto the pronowne, but is a debar­ring of his owne dignitie or worthinesse to be referred vn­to the word following, sinner. So first hee teacheth vs to bring the confession of our sinne vnto God. This con­fession of sinne is more feruent, and more perceiued when God encloseth vs euery where with signes of guiltinesse in punishments, like as when Dauid was driuen into ex­ilement. But it followeth in the verse, [That ihou maiest be iustified in thy sayings, and ouercome when [Page 77] thou art iudged.] These wordes comprehend both a most graue doctrine, that God punisheth iustly: and a most sweete consolation touching the promise of mercy which God performeth for his trueth, or, to witnesse that he is true. Dauid going forth in his banishment saide, I acknowledge and confesse that I am guiltie, and haue deserued punishments, and I pronounce that thou art a iust God, seeing thou doest manifest thy most iust wrath or displeasure against my sinne, and doest pu­nish me: And I pronounce that thou ouercommest, when hypocrites doe iudge thee. As Saul, Cato, and all the vngodly ones do thinke, that they haue not deser­ued so great calamitiess or surely thinke, that God is too seuere, who hath burdened this our weake nature with such a multitude of miseries; so they accuse and condemne God, and speake euil of him: But let vs ren­der the praise of righteousnes vnto God, when he pu­nisheth, as Daniel saith cap. 9. 7. Vnto thee Lorde be­longeth righteousnes, but vnto vs shame. Further­more, needeful it is, that an other meaning be added tou­ching the promise of mercy, because, when this consolati­on commeth not hereunto, there remaineth a fretting and grudging of the heart, such as was in Saul or Cato: wee must therefore adde this, I acknowledge my selfe to bee guiltie, and to haue deserued punishments, I confesse, thy wrath is most iust, and I craue mercy, not trusting in my worthinesse, but in thy promise. Heare mee, that thou maiest be iustified, that is, to the end thy trueth may bee published, that thou keepest promises, and, in truth hear­est, receiuest, and deliuerest those that call vppon thee: shew a testimonie and example, wherein it may be seene, that thou art the keeper of promises, when thou hearest me an vnworthy person.

[Page 78]He accuseth not his parents, nor condemneth the selfe worke of generation, but he bewaileth this mischiefe, the which with most sorrowfull wordes is of S. Paul descri­bed, where hee saieth, Rom. 8. 7. the wisedome of the flesh is enmitie against God. For the substance by God, is one thing, and the disorder which commeth afterwards is an other thing, and a deprauing of Gods worke, name­ly, darkenesse, and doubtings in minde towards God, the turning of our wil & heart from God, and burning flames of motions diuersly wandering in the heart. But this is a description of originall sinne no doubt of it, taken out of Moses, who in the eight chapter of Genesis saith, The imagination of mans heart is euil, euen from his youth, ver. 2▪1. That is, men are not only corrupted by euil cu­stome, but in the very heart it selfe le [...]d inclinations are in children now borne. Let therefore this verse be estee­med amongst the special testimonies of original sinne: that is, of the horrible corruption of humane nature which is full of blindnesse, concupiscence and ignorance of her selfe and of sinne.

Hee manifestly witnesseth, that God requireth of vs a confession of sinne, and that it pleaseth him, as it were a worship glorifing him, and that he hateth hypocrisie which seeth not, nor extenuateth the vncleanes of nature, Heither will be reproued with the word of God, but blasphemeth and persecuteth the true doctrine. For as Saint Augu­stine sayth notably in these words cited by Prosperus, Melior est in malis factis humilis confessio, quam in bonis superba gloriatio. Better is an humble confession in e­uil deeds, then a pro [...]d braging in good workes. Also he teacheth that this is secret wisedome, namely truely to [Page 79] accknowledge sinne, and to take hald of mercy, [...]nd to be­leeue that God will not cast vs away, although we be vn­worthy and haue deserued his wrath, but that he will haue mercy, according to his promises. This secret wisedome is vnknowen vnto the world, and abhorreth from the iudgement of reason, neither is that reueiled in the doc­trine of the lawe, but in the gos [...]el onely, and is vnder­stood of them, who in extreme feares doe comfort them­selues with the consolation of the gospel,

He repeateth the first petition; touching remission of sinnes; and reconciliation, and adorneth the same with signes borowed from the ceremony of the lawe. For this was the ceremony, wherewith they were clensed: They were sprinckled with hisop dipped in blood, whereby was signified the sprinckling of the blood of Christ, who was to come, the sacrifice for sinne. Thou therefore (saith he) shalt purge me with hisop, and make me cleane, that is, thou shalt pronounce me loosed from sinne, and cleane, according to thy promises for the blood of thy sonne. But he signifieth by that Leuiticall ceremony of sprinckling, that sinne is not taken away, but that ceremony of sprink­ling and washing were descriptions and signes of the fu­ture sacrifices of Christ, through whose blood sinne should be abolished and clensed. Wherfore he opposeth this verse against the [...]euitical ministerie, as if he said: I craue that th [...]u wouldest purge me, that is, that thou woulde [...] [Page 80] clense mee with such sprinckling wherewith sinne may truely be taken away, and I may be made cleane indeede, that is, wherewith my conscience may be deliuered from guiltinesse. But the Prophet himselfe interpreteth those ceremonies without figure, what it is to be purged, and washed, where he sayeth in the 8. verse Thou shalt make me heare of ioy and gladnes: by which words he signifi­eth, that he speaketh touching the consolation, which is perceiued or felt by the promise: as if he said, bring to passe, that in mee there may be consolation, whereby I may be deliuered from the terrors of sinne. And he excel­lently addeth a description of true repentance or terrors, which the accknowledgement of sinne worketh: That the bones which thou hast broken may reioyce, which trembled for and by reason of the terrors of sinne: To the same sence pertaineth the litle verse folowing Turne thy face from my sinne. verse 9. For hee craueth that Gods wrath may be taken away, that the lawe may not haue any right cause to accuse and condemne his conscience, yea though as yet hee had sinne in him. So againe these verses doe teach as touching the manner of iustification or reconciliation, namely that we are deliuered from terrors, and doe obteine forgiuenesse of sinnes: so as sinne shall not be imputed vnto vs, which as yet sticketh in nature, yea euen then when we are reconsiled.

Hitherto hath hee craued grace, that is, remission of sinnes, and reconciliation or free acceptation for the Son of God his sake: Now craueth he the gift by grace, as [Page 81] saint Paul speaketh, that is, sanctification, as the gift of the holy ghost, and a beginning of the life euerlasting: andThree petiti­ons of Dauid in these three verses. A cleane hart. he vseth diuers meanes or proper words; first, he craueth of God a cleane heart and a right spirit to be giuen him: a cleane heart signifieth a heart, by faith purified from sinnes, or from guiltinesse, and now rightly beleeuing of God, truely acknowledging God without hypocrisie and false opinions; not fleeing from God, nor carelesly con­tenming God, but truly fearing God, and beleeuing in God. Like vnto this is the other also, where hee craueth a right spirit, that is, not wauering in the word, not ca­ried about with euery winde of doctrine, nor doubting in the will of God: But a heart striuing against doubting, and surely and firmely setling it selfe in the promise, and which surely beleeueth that it hath God merciful, and that it is heard of God, and in this confidence calleth vppon God, and looketh for help from God: secondly, hee cra­uethThe holy spi­rit. the holy spirit, that is, sanctifying and illumining in our hearts such motions, as he himselfe is: for, as the ho­ly ghost is a substantiall loue, and coeternall ioy betwixt the Father and the Sonne; so is he sent into the heartes of beleeuers, that hee may inflame in them loue and ioy setled in God, like as in 2. Timoth. 1. it is written, ForThree nota­ble properties which Dauid attributeth to the holyghost.God hath not giuen to vs the spirite of feare, but of po­wer, and of loue, and of a sound minde. Hee calleth profoundly the holy ghost, the spirit of power, because it helpeth our infirmity: the spirit of loue, because he is a flame of mutuall loue, not onely betweene the father and the Sonne, but also betweene God and the church: the spirite of holinesse or chasticement, because it brideleth wandering assaults of mindes, or as saint Paul saith, ItRom. 8. 13.mortifieth the deedes of the flesh; and ingrafteth in vs better motions acceptable vnto God, and wholesome for vs and the whole Church: thirdly, the psalme namethComfort of the principal spirit. principall spirit, that is, the willing and obedient spirite, which may rule and gouerne vs in al our life and actions, [Page 82] and in all our counselles and dangers; and a spirit which may bring to passe, that we may willingly obey God, that we may boldely confesse the word of God, and that with a mighty courage we may be able to indure afflictions for the glory of God. These are the effects of the holyghost in the reconciled ones, or in them which receiue forgiue­nes of sinnes. Seeing therefore without this grace there is nothing auaileable in any man, as the church godlily singeth. Absque Dei numine nihil est in homine, &c. Let vs craue from God, this gouernour of our mind, wil, and heart, which giueth witnes vnto our spirit, that wee are the sonnes of God, and cryeth vnto God with vnspeake­able sighings for vs, and finally, is a pledge and token of our inheritance vnto the last most ioyfull day of our re­demtion.

I saide in the Argument, that the latter parte of this psalme is a promise of rendering a due recompence, wher­vnto we are naturally bound: but seeing we are not able to giue any sufficient recompence vnto God, for his bene­fites most great, besides the propagation and confession of the gospel, he promiseth that he wil performe these du­ties most holily; whereby both the glorie of God is made more excellent, and many men are called backe from error and Idolatry, vnto the true acknowledgement of God, and prayer vnto him. These worships let vs also per­forme, that there may be discerned a difference betweene the true church of God and other nations. For other nati­ons [Page 83] may haue many other vertues, as there was a great glory of righteousnes, chastitie, and modestie in Aristides and Scipio: yet the true calling vpon God, and aduance­ment of his doctrine were wanting in them. But the church alone both vnderstandeth and performeth worship­pings, touching which I haue spoken before. Now as the rules of asking any thing, and of thankesgiuing are for the most part ioyned together, so in the Psalmes these motions are mixed, whereof some craue from God for the Mediators sake necessary benefits; others giue thanks to God or the Mediator for benefits receiued. In this place also let there be added vnto the verse Eucharisticall, or that which concerneth thankesgiuing, two petitions: one touching mitigation of punishments, the other, touching help in aduancing the doctrine, and touching confession, I acknowledge (saith he) that I am iustly punished, and that I haue deserued more grieuous punishements; But deliuerme from bloodguiltinesse, O God, that is, O God deliuer me from guiltines or punishment of murder, which is an vniuersall destruction, and mitigateth thy wrath for thy Mediators sake, that I may be a witnesse and an aduancer of thy doctrine. Touching this mitiga­tion of punishments the Prophets most sweetely preach, as Psa. 77. 9. He will not shut vp his louing kindnesse in displeasure. And as Ioel 2. 13. The Lord is gratious and merciful, slowe to anger, and of great kindnes, and repenteth him of the euil. And he maketh his prayer as if he thus said, I beseech thee, O God, to helpe mee in a matter hard and difficult, namely, in teaching and confes­sing thy true doctrine: for mans weake nature is either ouercome with inticements, or quailed with threatnings, or with flatteries of friends is so enfeebled, that with vn­iust silence shee may dissemble her true opinion. Thou therefore open my lippes, thou helpe my weakenesse, that I be not a hireling sheepheard, which in the time of peace doeth teach meanely; but when as the wolfe com­meth, [Page 84] either runneth away, or holdeth his tongue.

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

A notable doctrine and consolation is set downe in thisWhat exerci­ses of faith ca­lamities are. verse: for first it teacheth, that calamities are not al­wayes signes of any mans reiection, but exercises whole­some [Page 85] for the godly ones, and obedience which is perfor­med in calamities, he calleth expresly sacrifices, that is, a worshiping or worke, wherewith God is honoured: After that it comforteth vs, lest wee should thinke our selues to be forsaken of God, by reason of calamities, but that God rather promiseth helpe, and mitigation, yea de­liuerance of and from our miseries. So in the 57. cap. and 15. verse of Esay it is said, I dwell with him that is of a contrite and humble spirit, to reuiue the spirit of the humble, and to giue life to them that are of a con­trite heart. And in the last chapter of Isay. v. 2. To him will I looke, euen to him that is poore, and of a con­trite spirit, and tremb [...]eth at my words. With this con­solation, Bernard (being brought low by a greeuous and deadly sicknes) comforted himselfe thus saying, Vapulem sane quatenus miseriaris afflicto, qui non inuenis in me bo­num remuneres, tempus meum perdidi, quia perdite vixi, pro quo quid agam non habeo, nisi quod cor contritum & humiliatum non despicies. I may well be beaten truely, so farre forth as thou hast mercy vppon the afflicted person, who findest not any good at all in mee which thou mayest rewarde: I haue lost my time because I haue liued gracelesse, for the which what I my doe I haue not in mee; but that thou God wilt not despise an humble and contrite heart.

In conclusion is added a common praier for the church, as if hee had sayed: Be fauourable O Lord vnto thy church, that she may be deliuered from corrupt doctrine, [Page 86] and from offences, and that true doctrine touching for­giuenes of sinnes may be made knowen, and true worship­pings be performed. For God will haue vs in our prayer to be moued with care for the whole church, and for others also, like as it is written, Psal. 122. verse. 6. O pray for the peace of Hierusalem, &c.

Like as Abim [...]lech that godly and holy man was foul­ly abused by Doeg in this slaunder, that hee should con­sult together with Dauid about seditious enterprises, and practize all meanes to the destruction of Saul: So the Prophets, Apostles, and their scholers are always ouer­charged with these two most heinous crimes, namely, blasphemous heresie, and mouing sedition. The consi­deration whereof more grieuously vexeth modest persons, then all the cruell punishments wherewith the bodyes [Page 89] are tormented: But as they spared not (for all their in­dangered estate by slaunders moued against them) to set forth and aduaunce the true and necessarie doctrine of God: So let not vs for the like euil occasion or cauelings cast a­way from vs our confession. And although we shall want humane helpes to support our cause, yet notwithstand­ing let vs craue and looke for defence from God, the e­uerlasting father of our Lord Jesus Christ, who hath made himselfe knowen by publishing so many promises. For as Isayas most sweetely saith, cap. 54. verse 10. The mercy of God endureth for euer: The hilles shal be moued, and the litle hilles shall tremble for feare, but my mercie shall not depart from mee, neither shal the couenant of my peace fall away saith the Lord, that hath compassion ouer thee.

Of this most sorowfull threatning here is set downe anIudas repre­senteth truelie all heretikes, reuoulters, & treacherous conspirators. example in Iudas Iohn 13. 27. who horribly condemned himselfe and wrought his owne death, that with great sorrow he burst asunder in the middest: But seeing Iudas representeth the heretikes of all ages, also reuoulters from the gospel, and treacherous conspirators, which with a crafty outward shew, estrange the minds of princes from the gospel, or being estranged, doe confirme them and stirre vp mightily hatreds in them: thereby consider­ing [Page 90] Iudas his punishment, let al men feare gods indigna­tion and eschue the causes of so horrible a punishment, Arrius was destroyed with his guts but s [...]ing out of his bel­ly, as Iudas had; Iulianus the apostata had his chiefest per­son in office ended his life with the very excrements of his body comming out at his mouth, and innumerable others had the like end. Neither lack there examples of our age. For many vngodly preachers haue beene in their very sermons sodenly destroied, let vs therfore feare the iudge­ment of God, and the true opinion of the gospel, let vs be content, neither let vs suffer our selues to be corrupt with mony, or with dissembling good willes of princes, or with hope of honors and authoritie, that we should stickle on the furie of such as hate the gospel.

The description of flourishing Oliues most plesant­lyThe Oliue liuely repre­senting the church of Christ in three simili­tudes. painted out of the church in her liuely colours: For as the Oliues engrafted vppon the Uine brings forth both Oliues and Grapes: and age of the Oliue is longer, which they say is able to endure 200 yeares. So the true church is both present in this life, and afterwards shall be adorned with euerlasting glorie. Againe, like as the oliue prospereth not neither in the coldest nor in the hotest places: So the church escheweth both extreames, namely epecuriall contempt of God, and superstitions or idola­try, or as saint Peter faith 1. Pet. 2. 5. She giueth her diligence to ioyne vertue with her faith, and with ver­tue knowledge. Furthermore like as the Oliue is sea­soned and refreshed with salt at the roote thereof cast, for [Page 91] auoiding corruption of fatnesse: So the crosse of afliction reformeth securitie and many lewd motions in men.

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

LIke as the true acknowlegement of GodKnowledge of God the well­spring of all vertues. is the well-spring of other vertues, as for example, of the feare of God, faith, loue, and true prayer, &c. so ignorance or contempt of God is the roote of all sins, which rage in the nature of man: for, ex­cept [Page 93] the true God be acknowledged, how can he be calledIgnorance & contempt of God the root of all sinne. vpon, feared, or loued. The prophet Dauid therefore ac­cuseth the blindenesse of mans heart, in that he beareth a­bout him either Epicuriall, or Stoicall, or Academicall opinions touching God. For the mindes of all men with­out heauenly light, either thinke al things by chance haue their ruine without Gods gouernement: like as Chorus in Hypolito of Seneca cryeth out:

Or else they thinke, that God is bound vnto second causes, and doeth no otherwise than as those causes carrie him away or mooue him: either else they doubt whether God will receiue our prayers, and are ignorant why hee receiueth them, as the barbarous king in Virgil saieth:

Which is in English thus:

But seeing our minde is full of darkenesse, and doub­tings of God, there appeare in our will and heart mani­fold▪ [Page 94] flames of wandering lustes striuing with God, yea, vniust loues, and vniust hatred. By these flames, someSuch are the base people of vnbrideled sensualitie in these dayes. are stirred vp to confusions of lusts, others vnto murders, and some others to other mischefs: yea the verie deuills leape into the minds of the vngodly ones, and moke many to make horrible scattrings in mankinde, and infinit spoil­ings. These so great mischifs (which the psalme calleth abhominable corruption) let vs looke vpon and with vn­fained sighes let vs deplore, and seeke deliuerance from these euills promised vs in the gospel.

If we were not altogether iron-hearted, and more hard then the rocks of the mount Sinay, which trembled whenExod. 19. 18. God sent forth the preaching of his commaundement, we would n [...]t only acknowledge our mischefs, but we would also tremble with feare at the sight of them, and with thinking vppon the wrath of God: For what else are the blasing fires of the whole world, the downefalles of king­domes, confusion of religions, and domesticall calamities infinit (which with great sorow we behold) but testimo­nial admonishments touching sinne and the wrath of God? Let vs then confesse our selues to be guilty, and to haue deserued great punishments, and let vs craue of God both benefits, namely, forgiuenes of sinnes, and mitigati­ons of punishments. But I haue before spoken more in the exposition of the 14. psalme against this figure synec­doche, or pars pro toto, wherein some men haue a will to trifle out the whole matter handled in this point, All are [Page 95] gone out of the way: For the saying of Saint Paul is most true, which no wise man can gaine-say Al men haue neede of the glorie of God: that is, of true acknow­ledgement of God, and of obedience agreeable with the decalogue or table of the commandements of God, which God esteemeth for glorie doone vnto him, and wherewith he is glorified and worshipped.

Hitherto hath he spoken of the note, that is, of the sor­rowfullThe roote & branches of sinne in man­kinde. and lamentable corruption of mankinde: now re­citeth he the fruits of the most wicked tree: whereof first is vniuersall vnrighteousnes, which filthily in diuers and sundry maners breaketh the law of God; an other is, ty­ranny of gouernours, who (as Nazianzene saith) besides their owne rightfull reuenues, that is, tributes and taxes, doe take with the hands of Briareus what themselues lift from the possessions of their subiects. The third fruit is, either neglecting of prayer, or, a false kinde of prayer, which is the breach of the second commaundement. The fourth and last fruit superstition, which feareth a fault where no fault is, and maketh more account of mans tra­ditions then of Gods commandements, but lest any man should slide into such opinion, that he should thinke tirants and others do sinne vnpunished, hee addeth a threatning touching present and eternal punishment in the sixt verse, he hath broken the bones of them that besieged thee, that is, the Lord scattreth, confoundeth, and abhorreth ex­tortie▪ [Page 96] tortioners, that is, all sinners which turne not from grie­uous sinnes, but do go forwards in contempt of God and fall he adlong out of some mischefs into others. And be­cause the punishments of Tirants are more heinous in sight, I will recite certaine tragical ends of some enemies of the church, that others looke well into these examples may learne righteousnes, and not to contemne or despise God. Nero who first practised persecution against ChristAnno Christi procured his owne death and destruction. Domitian was70 slaine of his frends conspiring against him, euen in his95 owne palace. Maximinus was slaine of Pupienus at A­quilia. Daetius was destroyed in the morish ground of252 Misia, when he fled from the Gothes. Valerian together257 with his brother, was slaine at Insubres. Airelianus was276 ouerthrowen of his owne Notary at Heraclia. and Di­oclesian, died poysoned at Salonia.

All the prayers and all the sighes of the holy ghost haue their force and effects of promises, as elsewhere of­ten I haue saide: This verse then is a promise touching the Mediator, whome Simeon in his song Luke 2. 30. calleth, the saluation of God. From him, saith he, must we craue and looke for true libertie, that is, deliuerance from sinne and from euerlasting death, and restitution vn­to righteousnes and life euerlasting. This Lord, as Si­meon also saith ibid. vers. 32. is a light to lighten the Gentiles, and the glory of the people of Israel. Ther­fore as S. Paul saith, 2. Cor. 10. 17. He that reioyceth let him reioyce in the Lord.

NAme, (as I haue often times elsewhere [...]aid) comprehendeth causes impulsiue and [...]all as touching God hearing vs. The mpulsiue is the promise of God, the finall [...]s the acknowledgment and worshipping of God. Hee therefore craueth that he may bee heard and helped, not for his righteousnes, but for Gods promise sake which is beliuered to the church. Therefore also craueth he to be deliuered, that tes [...]imony of Gods pre­sence might appeare in the church, with consideration whereof many might be stirred vp to the acknowledging and wor [...]ipping of God. And let vs also when we areCauses mo [...] ­uing God to bestow his benefites. praying alledge these causes, since it is most assured that God is specialy moued to giue his benefits, partly with re­membrance and memorie of his promise, and partly in re­spect of his glorie. But where he saith [auenge me in thy strength] let it be vnderstood according to the He­brew phrase thus, take o [...] thee the patronage of my cause, declare thou, that I was called by thy commaundement vnto the kingdome, and that I haue not sought by ambiti­on to aspire vnto the gouernement of Gods people, as the syccp [...]a [...]s doe crie out. But why addeth he, in thy strength? euen to giue God the glory, not onely of good­nesse and mercy, but also of immense and infinit power, as if he said. Thou not onely wilt, but also art able to help and saue mee. For needefull it is that wee in our prayer make mention of Gods fatherly will and power, where▪ [Page 102] with he created all things, and most freely gouerneth all things.

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

The reason of this prayer is borowed or taken from a heauie obiect which moueth God very much vnto deliue­rance: For as the naturall tender hearted father is moued with the misery of his young sonne or daughter, so God, in whome is all fatherly loue, is moued with our miseries, and feeleth those motions of the heart, which are described in the II. of Oseas, My heart is turned within mee, my [Page 103] repentings are rowled together. verse 8. And he am­plifiethTwo speciall points of mis­chiefe in the enemy. Pride, the furies of the enimies of the church with notable words, to whome hee attributeth pride and tyranie. For like as deuils are most proud spirits, which are delighted in the destruction of Gods warkes. So the instruments of those deuils are full of tyrannicall inselency, which in­deedeand Tyrannie riseth of this spring, that they both neglect and con­temne God, and haue this voice of Niobes in their mouth and minde: Maior sum quam cui possit fortuna nocere. Greater I am, then whome fortune can hurt or any way consume. For the originall of pride is securitie, negelect­ing and contemning Gods iudgement: But let vs hold fast that saying of Saint Iames 4. 6. God resisteth the proude and giueth grace to the humble. and likewise the sentence by Christ pronounced. Luke 16. 15. That which is high esteemed among men is abhomination in the sight of God.

This consideration is an argument which is brought from the things that go before, as if he sayd, God hath of­ten times before heard and saued mee: therefore no doubt of it he will still helpe me, because he will accomplish the benefits he hath begun, and will finish the webbe where­vnto he first set his hand. This argument S. Paul vseth in the 2. Phil. 13. For it is God which worketh in you both the will and the deed, euen of his good pleasure: as if some acceptable things might be done vnto him: that is, whereas God hath before helped you in your conuer­sion, and hath drawen you out of euerlasting death, no doubt of it, he will gouerne and helpe you in your vocati­on & life, that you may performe the worshippings which he requireth. And in the 2. Cer. 1. 9, 10. Yea, we recei­ued the sentence of death in our selues, because wee [Page 104] should not trust in our selues, but in God which raiseth the dead, who deliuered vs from so great a death, and doth deliuer vs, in whom we trust, that yet hereafter he will deliuer vs. Let vs therefore learne to confirme and comfort our selues with remembrance of deliueran­ces before past, and by these, conceiue a most sure hope of those that are to come: because God is not only the guide and giuer of his benefits, but also the worker of them in vs: as in Phil. 6. He that hath begun this good worke in you, will performe it vntill the day of lesus Christ.

Albeit these prayers seeme to be contrary vnto the pre­ceptTwo distinct prohibitions in praying or cursing for the enemies. of Christ, where he sayth, Math. 5. 44. Blesse them that curse you, and pray for them that persecute you: yet if we consider two distinctions, which are neither fai­ned nor forged, there is an easie coniunction of these pla­ces, hauing an apparant reason in them: for first, the matter or cause must be discerned from the persons: ther­fore we pray that God would vtterly destroy and extirpat the euill cause which our aduersaries haue taken vpon them to defend. For the enemies counsels and mischie­uous enterprises with a malignant countenance, are alto­gether repugnant vnto the sanctifying or glorifying of Gods name, also do striue against the will and kingdome of God. The remoouing of these mischiefs, without all doubting, must we craue and pray for vnto God. After­wards we must discerne the degrees of the persons: for some are curable or may be conuerted, others are blasphe­mous and incurable. As therefore wee must make our prayers for them that are curable, so persons blasphe­mous and such as stubburnly defend idolatry, are to be cursed of all men, euen as the very enemies of God and instruments of the deuils. Therefore S. Paul describing [Page 105] the enemies of the Gospel, vseth a grieuous word touch­ing those whose mindes are vncurable. If any man loue not the Lord Iesus Chiist, let him be had in execrati­on, yea, excommunicate to the death. 1. Cor. 16. 22. He calleth the enemies of Christ not onely wicked offen­ders, but also he prayeth, that the iudgement of God may light vpon them aud punish them.

The former part of the Psalme, is a most feruent prai­er, wherein he craueth deliuerance: the latter part is a song of thanksgiuing. For although it be a thing vsuall in mans life, as Pindarus sayth: Vetus gratia dormit, & homines sunt immemores. The olde grace doeth sleepe, and men litle in minde keepe. yet notwithstanding, the godly ones in the Church are true and iust; for they ac­knowledge, and with a thankefull heart celebrate the au­thour of benesits, and confesse, that they are bound to per­forme dueties, which are notable testimonies of thanke­fulnesse. So Dauid in this place promiseth a recom­pense, namely, Thanksgiuing, and aduancement of the true doctrine. Finally, the Reader must be admonished touching the signification of this Hebrew word Raah: for it hath this emphasis or meaning, that it signifieth not onely to see and leasurely beholde, but with a certeine ad­miration and pleasure to looke vpon some thing, as Esay in his 9. cap. 2. vers. saith: The people that walked in darkenesse saw a great light, &c. that is, The Church gathered from among the nations shall be amased with admiration at the wisdome which in the Gospel is reuea­led. So Dauid saith here, his eye did see the fall and [Page 106] destruction of his enemies; not without admiration at y^e iudgement of God, touching which it is sayd in another Psalme, Righteous art thou, O Lord, and righteou, is thy iudgement. Psal. 119. pars. 14. vers. 1.

[Page 108] THe Sonne of God saith, True worship­persA difference betweene the prayer of the faithfull, and the prayer of hypocrites.do worship God in spirit & truth. Iohn 4. 23. as if he sayd; Hypocrites do pray without vnderstāding, without deuo­tion, and with a contradietion: without vn­derstanding, because they consider not the essence and will of God manifested in his commandements and promi­ses; neither doe discerne things that are to be asked of God. Finally, neither consider they what a vertue true prayer is, but after the manner of prating Parots, doe sound words which they vnderstand not. Without deuo­tion, because they feele not spirituall motions in time of prayer, as faith, hope, and patience: but they pray with wrath, and with doubting, that is, they do fret and fume in miserie against God, and doe doubt of his hearing of them. Finally, they pray with contradiction, speakingThe threefold praier of the hypocrites & wicked ones. one thing, and thinking another: for though they haue these words in their mouthes; Sanctified be thy name; Thy kingdome come; Thy will be done. Mat. 6. 9, 10: yet their heart disagreeth from their tongue, forasmuch as they vehemently desire and earnestly with for the destrue­tion of the true knowledge of God, and the ouerthrow of Christes kingdome, and that many things may be vn­thankfullyThe prayer of the faithful done against God. Such is the prayer, or ra­ther much lippe labor, to little purpose, of all them which defend idolles and manifest errours: but the godly ones (as Dauid in this place) do worship the father in spiritIohn 4. 23.and trueth; that is, doe bring with their prayer true ac­knowledgement of the essence of God, and a considerati­on of the commandements and promises wherein God made his will knowen: and they knowe what benefits God will giue vs without condition, and wherein he will require obedience. Furthermore, they acknowledge and bewaile their sinnes, & yet with faith they vanquish doud­tings, beleeuing, that though they be vnworthy of them­selues, yet for the Mediatours sake, they are and shall be [Page 109] heard. Finally, in the prayer of the godly ones, there is a consonancy of the minde, will, heart, and tongue; then which harmony none can be thought more sweet. Let this difference betweene true and hypocriticall prayer be often considered in the Psalmes, when indeed it bringeth some light vnto the reading of the Psalmes. Now thinke with your selfe how feruent Dauids prayer is, Heare (saith he) my prayer, O God, and with that, he addeth this, as it were, striuing with doubting: Hide not thy selfe from my petition: yea, and he requireth God to take heed vn­to him, Take heed vnto me, and heare me. And least any man should thinke that Dauid is colde, or goes about some other thing in time of his praying, he affirmeth ex­presly, that he will rule his motions in the same prayer; that is, he will craue of God with most feruent desires, and with all his heart, benefits necessary both for his soule and his body. But why doth he make mention of being vexed? berely because he would signifie that he felt out­ward feares, inward fightings. 2. Cor. 7. and did not on­ly striue with externall dangers, wherein his body was exercised, but also with feares and deiections, rising from acknowledgement of sinne, and of the wrath of God: for most commonly the enemies threatnings and the conflicts of conscience, striuing with sinne and with the wrath of God, doe come together in one obiect. But these things are often times repeated, and set foorth in the Psalmes, therefore I am now more briefe herein.

[Page 110]We need not long interpretation in these complaints, because they are vnderstood by considering our owne and others examples: for how much euery man suffereth, so much he knoweth, as one of the old writers saith notably. But contrarywise, he that is tempted, what things doeth he suffer? For there are three instruments or meanes to learne diuine things by; Meditation, Prayer, and Temp­tation: for the Scripture deliuered from God needeth noThree speciall meanes to learn diuinitie Meditation, Praier, and Temptation. allegorie, but contemplation and vnderstanding. Seeing then we suffer such like things, such complaints become more sweet in taste with vs, which are euery where extant in the Psalmes.

He addeth vnto the complaine, a prayer of fleeing a­way: Would to God (sayth he) I might be seperated afarre off from my false and vnfaithfull friends, which lie in wait for me nights and dayes, and are bent vpon all oc­casions whereby they may ouerthrow and oppresse mee. After the same maner all the holy ones desire to be dis­solued and to be with Christ. Phil. 1. 23. that is, desire a more sincere beholding of God, and full and perfect deli­uerance from sinne: for like as a trauailer making his iourney in the darke, knowing neither the way nor the place where he goeth, reioyceth when the morning begin­neth to waxe light; so all the godly ones feeling the bur­dens of sinne, and striuing with diuers dangers, do desire to haue fellowship with God, and being called to the end of their life, doe willingly cast aside the grieuous burden of doubtings and the filthinesse of sinne, which is in this [Page 111] our vncleane lumpe of flesh remaining, and do wish them­selues altogether and alwayes feruently desire to haue the loue of God, and gladnesse in God. These prayers are neither obscure nor vnknowen to the godly ones: I passe on therefore vnto the verses following.

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

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

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

This most pleasant description painteth out the pro­perties of false brethren and pointeth the finger vnto theAgainst the false brethren of our time. wel-spring of dissimulation, fraud, or guile subtile deceits and cruelty: for the originall of these mischiefes is impie­tie, which neither feareth God, nor is not conuerted vnto God: from this wel-spring flow the sleights of hurting, [Page 114] which hipocrits most subti [...]ly are acquainted with, & the [...] flattering speech, touching which Cicero saieth: Frons, vultus, oculi persaepe mentiuntur, oratio verò saepissime:

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

In English thus:

This is a notable and sweete consolation, which bid­deth vs settle our selues in confidence of the presence and helpe of God, and to craue and looke for from him ei­ther deliuerance or mitigation: This consolation hea­leth not the scarres, but the woundes, as the experience of the godly ones witnesseth. It is our part to doe the [Page 115] workes of our vocation diligently and faithfully, and to eschew the fauouring of offence in our selues. But the care touching the issue and euent of our labours must be commended vnto God, who will bring to passe that we shall not be oppressed with vaine contention, but that our care should be profitable to the glorie of God, and to the saluation of many men. O Lord Jesus Christ, I there­fore beseech thee, that thou wouldst mercifully heare and preserue vs wretched and weake soules reposing vppon thy shoulders. So be it.

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

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

Unto the historie he addeth a consolation which is taken not out of Philosophie, but out of the worde of God: For most truly it is said in the 119. Psalme part 3. ver. 2. This is my comfort in my affliction, because thyA refuge in sorrowes.word hath quickned me. For in sorow vnfained, when the minde seeketh euery where for comfort, and we find by experience wee are not helped by mans deuice or imaginations, at the length the godly minde running downe to the preaching of the gospell, as it were vnto a fountaine of liuely water, beginneth to setle it selfe, and to feele Gods helpe and presence, and the restoring of life euerlasting. And here let the nature of faith be consider­ed which (as Saint pauls epistle Heb. 11. cap. 1. verse hath set fortth) is the ground of things which are hoped for, and the euidence of things which are not seene: For it is a matter important to beleeue those things which wee see not, to hope well of things deferred, and to rest at peace in God, yea, though he cast a sterne counte­nance at vs, and so to perseuer euen vnto the very end. To this purpose Iob saith cap. 13. verse 15. Yea, though hee shall kil me, yet will I trust in him, and he shall be my Sauiour. So Dauid with a great respect or regarde of fayth saith, I haue put my trust in God, and wil not feare what flesh can doe vnto me: yea although all feares and all dangers euery where arise ouer mee: yet I hold it a thing both certaine and affirmed, to yeelde and obey to God calling mee, and not to start aside no not a naile bredth from his worde: For if God be on our side, who shall be against vs Rom. 8. 31. O that it would please God to giue vs in the great outrage of stormes and concourse of calamities like strength of faith vanquishing feares and doubtings: And without all doubtes he shall [Page 121] be mightie in our infirmitie if we make our prayers vnto him, according to his promise. Math. 7. 11. How much more shal my heauenly father giue you his holy spirit, when you pray for it?

Hee handleth at full the historie as touching his mise­ries in time of his banishment. Like as in Esops fables all beasts conspire together to spoile the poore Camel: So (as Tyrteus the musitian saith)

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

O the vnspeakable fatherly louing kindnes of God,The vnspeak­able fatherly louing kinde­nes of God towards his. numbring the very haires of our head, and gathering our teares! For I pray you thinke and consider how great this gatherer is, namely, the Creator of all things, the King of kings and Lord of lords. Wee merueile at the [Page 122] humanitie of Theseus, who washed with his owne hands the dead carkases of his slaine souldiers at the water of Thebes: But much more let vs maruell, yea, and al a­mased wonder at this, when we reade and heare that God gathereth our teares. But whose teares I pray you gathereth he▪ not the teares of Angells but of sinners, whose infirmitie and filthines is great. Surely I can scarse tell whether any more notable description bee ex­tant of Gods prouidence either in the histories of the Prophets or of the Apostles. Let this therefore be fast fixed in our mindes, so that it may comfort vs, so often as wee are vehemently disquieted touching the will of God, and are vexed with a certaine speciall sorow. God taketh care, not onely for our bodies and soules, but also euen for our very haires and seely teares, and keepe them as it were a matter of great importance and as a treasure of great prise. Therefore notably said Saint Paul, that our light afliction which is but for a moment, causeth vnto vs a farre more excellent, and an eternall weight of glorie. 2. Cor. 4. 17.

In this verse let there be considered a difference be­tweeneThe doutings of the Hea­then. the doubting of the Ethnicks and the careful con­fidence of the church. Cato, although he beleeued thereThe faith of the church. was a God, yet hee doubted whether he might be hard and by litle and litle was plunged into desperation: But the church which embraceth the worde deliuered from God, striuing against doubting beleeueth assuredly, that she is receiued and heard for the Mediators sake, and the cause of his assurednesse is the worde of GOD, in which phrase or speech I comprehend the commaunde­ment, [Page 123] promise, oath, and truth of God: But these things are elsewhere often expounded.

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

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

He foresheweth with notable words the presence of God in his Church, that he may confirme vs with his ex­ample and testimony; that we should not come fearefully vnto God, but trusting in the mercy and truth of God we should crie, that is, as Christ sayth, Math. 7. 7, 8. We [Page 127] should aske, knocke and seeke: for euery one that as­keth receiueth, and he that seeketh findeth, and to him that knocketh it is opened. But so often is mention made in the Psalmes of the mercy and trueth of God, to the end we may know and acknowledge that we are pre­serued and defended, not by humane helps or safegards, nor yet for our owne merits, but freely by mercy promi­sed in the Gospel, which is not a deuice of mans opinion, but an eu [...]lasting and vnchangeable decree of Gods wis­dome and trueth. Therefore although we are vnworthy, yet must this glory or praise be attributed vnto God, that he is mercifull, and keepeth promise with most assured faith. Wherefore let vs crie out with Daniel 9. vers. 17, 18. We powre out our prayers before thee, not in our righteousnesses, but in thy great mercy; heare vs for the Lords sake.

Let this description of the Church be diligently lookedThe church is in the world like Daniele [...] among the lions, &c. vpon; for the Church alwayes so liueth, euen as Daniel sitting among the Lyons. Dan. 6 16. The deuils are al­wayes intrapping vs. Ungodly persons alwayes giue cruell threatnings vnto the church. So doth the prophet I say in his 11. cap. vers. 11. compare the church vnto an infant playing vpon the hole of the aspe, and to a weined childe playing vpon the cockatri [...]e hole. For like as the infant perceiueth not the greatnesse of the dan­ger, wherein hee is exercised, neither is furnished with any defence against the most hurtfull serpents: So the church looketh not so farre into the sleights of the deuill and the world, wherewith she is allured, neither hath she visible [...]uc [...]ours whereunto she may flee for refuge. Then [Page 128] resteth this one thing, that shee with her whole minde and heart be turned vnto God and from him looke for de­fence in so great snares of the deuill and in so great mul­titude of dangers. Furthermore, (seeing no weapon isThe descrip­tion of slaun­derous tongs. more hurtfull then the tongue, if it be prepared to doe hurt) most elegantly doth hee compare slaunders vnto fire, arrowes, and sharpe swords: For indeede slaunders doe not onely hurt those whome they diffame, but al­so foolish light beleeuing hearers, in whose heartes and breastes they leaue the stings of suspitions. For, most truely is it saide of a certaine slaunderer, Calumniare au­dactèr, quia semper aliquid haeret. Slaunder stil boldly. something alway stickes in thee. Then what remedies must be administred to the poisonfull bitings of Syco­phants, the seuenth psalme teacheth vs: namely, a deni­all, or modest refutation and prayer. For, let vs when we are accused of heinous crimes, purge our selues mo­destly: Afterwards let vs commend our causes vnto God, and let neither our confession nor patience striue the one with the other, but let either vertue haue his due place.

God is moued with nothing more, then with respect of his glorie: As in Esay 48. verse 11. For mine owne sake, for mine owne sake will I doe it. Therefore notably doth Dauid in his praying alleadge this cause: Bee thou a defender of thy glorie, refute the enemies slaunders, which exclame against vs that we are heretiks and Schismaticks and falsly lay in our dish two most heinous crimes, Blasphemie and Sedition, whereof the one violateth or transegresseth the first the other the se­cond of the commaundements. These poisonful reproch­es blemishing or defacing thy glory, thou thy selfe refute, [Page 129] and shewe in purpose and euent that the confession of truth pleaseth thee.

Elder age long agoe made a most honest lawe for pu­nishing of a slaunderer, for the cause beeing knowen theThe example of gods indgement aud iu­stice vppon slanderous persons. slaunderer was scurged with the same punishment wher­with the other shoulde haue beene scurged if hee had bene conuinced. So they that slandered Daniel were cast amongst the lyons. Dan. 6. 24. And they that slaundered Susanna were stoned to death, Daniel 13. 62. For not a more iust punishment is there then that murtherers should be manqelled. Therefore said Pithagoras viz. Iustum esse quiddam retaliatum, a [...]ust man was a cer­teine recompenced thing like for like. And as the verse of Rhadamanthus saith. Iusta malis haec admisso pro cri­mine poena est, Si quae fecerunt, eadem pat [...]antur et ipse.

A great part of the Psalme consisteth of prayer and thanksgiuing. Like as therefore heretofore hee craueth [Page 130] defence against the violence and fraude of his enemies: So now with great alacritie or cheerefulnes of minde heDauids thanksgiuing vnto God for his goodnesse. giueth thankes vnto God. And this comfortablenes in thankesgiuing is stirred vp, not by mans helpe, but by the spirit of grace and of prayer. For without his spirit, the old grace sleepeth, and man litle in mind keepeth as Pin­darus saith. But men being maued with the holy ghost, are true and iust, that is, they acknowledge the societie with God, and studie according to their abilitie to render some recompence.

Hereof come those sayings, My hart is fixed, awake Lute and Harpe, and I will sing vnto thee, &c. But, why addeth he that he will giue thnakes vnto the Lord among the people? Uerily to teach that Thanksgiuing is a publike, and not a priuate vertue. For Temperance and certain other vertues are mens priuate induments & ornaments. But Justice whose outward shew is Grati­tude or thankfulnes reioyceth in communicating her selfeGods good­nes must be both acknow­ledged in ourselues and made knowen vnto others. vnto others, and in that thing followeth large fountaines which send whole riuers out of them. Therefore it is not nough that wee priuately acknowledge the presence of God, but we must celebrate gods benefits before others, that euen they also may be called vnto true acknowledge­ment and prayer vnto God.

He amplifieth the mercy of God, not with vaine the­torike, but with true affirmation, such as is extant in the epistle of S. Paul to the Romans the 5. chapter, and 2. verse grace aboundeth aboue sinne: for wee must most firmely beleeue, that the kingdome of God is moremigh­ty, than the whole kingdome of the deuill: neither must we adde this defperation vnto other our offences; which [Page 131] thing Caine added in committing that murder saying, Gen. 4. 13. My sinne is greater than that it can be for­giuen. This blasphemous speech which accuseth God of vntrueth, and derogateth from him the praise of im­mense mercy, doth Augustine most grauely reprehend, saying; Thou liest Cain, greater is Gods mercy than the misery of all sinners.

Like as Rhetoritians in their epilogues or shuting vp of their tales will haue the cheefe arguments repeated: So Dauid repeateth this most sweete litle verse in the end of this Psalme, wherewith hee as it were stirreth forth (if I may so say) God voluntarily running vppon his side: Let thy glorie florish, rule, and raigne, euen to the destruction of all epicures ond blaspheimers. Amen.

ALthough mankinde wholly, without theContempt of God in here­tikes and ty­rants▪ sight of the Gospel, and without the holy spirit, be both dumme and deafe, because nature not regenerate, either securely con­temneth Gods iudgement, or els is full of academicall doubtings, either else being astonished with feare, fleeth from God and hateth him: yet in this place heretikes and tyrants of all ages are by name rebu­ked, when they become vncurable. For like as Aspes doe stoppe and close vp their eares that they might not heare the words of the charmers▪ euen so heretikes and [Page 133] tyrants are so troubled out of their minde and whole bo­dy, that furiously they refuse and despise all wholesome counsels and all godly admonitions: but the causes of this furiousnesse are not onely mens willes, couered with an e [...]icuricall contempt of God, and most cruelly setting themselues against the present state, of what sort soeuer it be, but much more doe deuils, leaping into the very hearts of the godly ones, and by their breathings extin­guishing light, and naturall affection in men. Examples of this purpose are set downe in Pharaoh, Exod. 14. 8. Antiochus, 1. Mac. 1. 11. the Pharises, and monks ofExamples of both. our time, which haue night and day bent and practised all their indeuours to the destruction of the true church. But these Aspes at length by casting a litle nightshade or pe­timorell vnto them are therewith cast asleepe. And that I say nothing of tyrants, who euer read or heard that a­ny authour of a lew [...] religion hath bene reuoked from his errour, and restored to a sound or perfect opinion▪ For like as in the godly ones there increaseth spirituall light, according to that saying in the Prouerbs cap. 4. vers. 18, 19. The path of the righteous shineth as the light that is brighter and brighter, vnto the perfect day: but the way of the vngodly is as the darkenesse, they know not where they fall: so in heretikes doe in­crease darknesse, malepartnesse and s [...]ubburnnesse, which by no helpe may be healed. Therfore S. Paul biddeth vs, Titus 3. 16. To shunne an heretike after he hath bene once or twice admonished. Which thing, sith they so [...]e, let vs feruently craue of God, that hee would not cast vs away amongest those vesselles of wrath, such as haue beene and are all heretikes and tyrants vncurable. But that he would make vs vesselles of mercy, whose course in this life may edifie to Gods glory, and tend to the welfare of many men▪

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

In other psalmes, the vngodly ones and their practi­sesWhereunto Dauid com­pareth these his enemies in foure kinds. are compared vnto vaine chaffe which is carried or blowen hether and thether with the winde: againe, vnto rust and vnto grasse growing vpon the house side, which before it be plucked vp, withereth away. Let there be ad­ioyned vnto these most plesant sights of figures, fiue si­militudes recited in this place: whereof, in the first hee compareth the practise of his enemies vnto water run­ning away. Which though now and then it beare great [Page 135] substances, and seemeth to last alwaies, yet after a while, being heated of the sunne, or blowne of the Esterly winde runs away swiftly. Secondly he compareth the enemies mischeuous enterprise vnto an arrow or weapon which is broken together with the bowe, out of the which it is sent, or els misseth quite the mark whereat it is aimed. Third­ly hee describeth the image of a snaile comming out of the shell presaging some harme ensewing [...]nto him that pas­eth by, but shee within a while being resolued into water leaueth her house without any thing in it. Fourthly hee setteth downe a sigure of an vntimely lump or peece of flesh, and which is brought forth with daunger of death: For as this wretched lumpe swelleth the wombe, and yet comes not to full ripenes or fulnes of time: So the con­tentions of the vngodly ones, are burst off, or euer they haue halfe effect. Lastly he compareth the cunning crafts and plesant practises of the enemies vnto young thornes, which are quite plucked vp by the trauellers, before they come to their ful sharpnes: But seeing the Hebrew word Sir, signifieth both, the thorne, and the pot, this simili­tude may euen in this sence be vnderstood likewise. Be­fore your pottes feele the thorne hotte, or fiery flame, the flesh as yet rawe, together with the pottes shall be turned vp side downe. Now thinke what an Orator the holy ghost is, and with what notable words hee teacheth and comforteth vs▪ that wee should not be discoraged nor enfeebled with the first, furious outshew of our enemies: But let vs in silence and hope looke for preseruation of the bodie, yea though by a sure prouidence of God, some members are persecuted or torne in peeces. Let vs ther­fore hold fast this consolation, and with this hope let vs reuerence the studies of heauenly doctrine. For, as S. Paul saith 1. Cor. 15. 58. Our labour shall not be vaine in the Lord. but shall bring plentifull and perma­nent fruits vnto vs, and to the church.

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

THe same things which Dauid prayed for a­gainstThe Popes Nero-like crueltie. Sauls messengers, let vs pray for in like maner against the popes adherents, by whom many godly ministers are for matri­mony cruelly slaughtered, when neuer yet any barbarous nation killed men for the like cause. And neither onely doe they exercise Nero like cruelty against charchmen, but they kill and slay also other honest and godly persons, when they transgresse any vngodly law. These bloody persons, let all godly men (with most fer­uent prayers) craue of God that he would either cal them backe to amendment, if they be amendable, either els e­uen at the first to destroy them.

Some man peraduenture would aske, what cause should mooue Saul to lie in wait nights and dayes to slay Dauid? Againe, euen so, what cause should mooue the pope and his confederates to set themselues so cruelly a­gainst our churches▪ Touching this question, Dauid heere answereth, that Saul had no grieuous nor iust cause which he might lay for excuse of his fury: For although Saul burnt with hatred at the felicity of Dauid, and sor­rowed sore to see this yongling to be esteemed of all men before himselfe and his some Ionathas, euen by Gods prouidence: yet with no right did he persecute Dauid, whome to obey he must needes, when God of necessity would haue it so. Euen so our aduersaries, although they are displeased with vs when they are reprooued of their vngodly opinions and worshippings, yet can they not but with rashnesse and impudency obiect vnto vs any corruption of doctrine in vs▪ for those things which weeThat which our Preachers do teach, is a­greeable to the scriptures, Propheticall, Apostolicall, and Symbols. [...]eauch touching al the articles of the Christian doctrine, most sure it is, that the same doe agree with the Scrip­tures propheticall and apostolicall, and with the symbols or articles of the Christian bel [...]efe. Therefore like as the Iewes for no iust cause hated Christ, so do papists prac­tize (without any cause great and iust) to destroy chur­ches or congregations religiously constituted. But tou­ching two sorts of iustice or righteousnesse in the seuenth psalme before it is spoken largely: the one concerning our good conscience, the other concerning our persons. Concerning the righ [...]eou [...]nesse of our person, the psalme s [...]h 143. 2. Enter not into iudgement with thy ser­uant, [Page 140] because in thy sight shall no man liuing be iusti­fied. A two-fold kind of righ­teousnes. First, of our person. Second, of our cause. Againe Pfal. 130, 3. If thou, O Lord, shalt marke streightly what is done amisse (O Lord) who shall a­bide it? Touching the righteousnesse of the cause, let vs holde that saying of Paul. 2. Cor. 1. 12. This is our re­joycing, euen the testimony of our conscience, that we liue in this world in simplicity and godly purenes, and not in fleshly wisedome, but by the grace of God we haue had our conuersation in this world. This re­ioycing is needfull before God, when we aske or craue of God, that he would helpe a iust cause, and before men openly, because he confirmeth the godly ones, and van­quisheth the victories of the vngodly ones.

Often times in the psalmes this question is handled; whether we may curse our enemies, yea or no? and al­though some men make answere otherwise, yet these three verses are so manifest, that they require not long reasoning of the matter. For first of all, blasphemy is toA three-fold cause why the enemy may be cursed. be condemned, when immediatly it hurteth the glory of God. Next of all, blasphemers are to be accursed, be­cause they sinne the sinne vnto death. Thirdly, wee must craue that God would represse errors and their fauou­rers. These things being thus considered, the declaration of the precept deliuered from Christ is easily vnderstoode [Page 141] Luk. 6. 28. Blesse them that curse you; namely, blas­phemers which are recouerable, for in the societie of our enemies some persons there be recouerable.

No doubt of it these verses do prophecie touching theFiue causes why Moses law was abo­lished. remnant of the Jewes people, which after the destructi­on of Hierusalem, wandered amongst the nations so many yeares. But here let vs consider of the causes why the politicall lawe of Moses was destroied, than which, there was none more excellent in al the world. And certs the first cause is, for that it pleased God to set downe1 an horrible or fearefull example of his wrath against the enemies of Christ: Touching this cause Christ saith Luke 19. 44. Because thou knewest not the time of thy visitation. &c. Therefore in these daies let them feare like punishments, which either despise the pure doc­trine of the gospel with an Epicuriall contempt, or en­deour what they can to destroy the same with an vngodly wilfull stubbernes. The second cause is, that the matter2 and euent may shew, that the promises touching the Mes­sias are not to be vnderstood conerning a politicall king­dome, but concerning euerlasting benefits. The third, to manifest that the workes of the lawe are not righteous­nes3 before God. The fourth, that the Jewish prerogatiue4 [Page 142] which they had in their owne nation might be taken away: For if Moises his policie, should as vnto this day haue re­mained, no doubt of this these which were conuerted out of the Jewes would chalenge and take to themselues a singular prerogatiue for their temple and ceremonies which they had. The fifth cause, that the destruction of the same policie might witnesse that Christ hath beene present vpon earth. For it behaued that Christ should be borne in Bethleem, and in very deede so was he when the policie of Moyses stoode in force. But now more then a thousand and foure hundred yeares, the city of Bethleem and the policie of Moyses lie ouerhrowen and brought to none effect. Then needefull it was, that Christ should come in the flesh laug before: All these causes are most worthie of diligent consideration.

The cause of the perpetuall banishment of the Jewes is not any ciuil ossence, but a high degree of sinne, namelyThe cause of the perp [...]tuall destruction of the Iewes. Blasphemie against Christ and his church: For they call Christ a deceiuer and a malefactor: moreouer they cast vpp from their hatefull stomacks such bitter railing a­gainst him, as one shippe cannot carrie away. And the church which embraceth the gospel touching Christ they [Page 143] call the people of Edom, that is crewell and full of blood. For these reuilings which they vsed against Christ and his church doe they suffer greeuous punishment and iust punishments: For in their banishment they wander a­broade as it were dogges which when the wringing of their belie vexeth them, doe make a horrible howling. For although they require and looke for doubtfully, a Messias, & go about to set vp anew their kingdome; yet neither find they the Messias, no nor yet thogh they burst themselues: can they set vp againe their ancient gouern­ment. The histories are knowen touching the scoms and out-casts of the Jewish people, which now and then went about with all indeuor to recouer their countrie, & restore their temple, but their looked for haruest hath disappoin­ted them with a vaine reaping: For other whiles with the Romane armies, and otherwhiles with horrible prodiges or wonders they were ouerthrowen and scattered abroad as in the 21. Psalme is before declared.

And that the Jewish rabins are not onely blind, but the leaders of blinde, hereof it may be adiudged whereasThe Iewish Rabines, both blinde them­selues, and leaders of the blinde. with a most scuere decree they forbid, that no man shall despute of the time when the mesias shall come: whereof indeede God hath appointed almost the time▪ itselfe in 9. of Daniels prophecie [...]. And how I pray you do they sy­cophantically wrest the most excellent prophecies, touch­ing the natiuitie, passion, resurection, and eternall king­dome of Christ the Messias from their natiue and proper vnto a strange and improper meaning, and so all witting and willing do procure darkenes vnto themselues and o­thers? Therefore when we reade these and other innu­merable such like things, let vs partly bewaile the blinde stubbernnesse of this most wretched nation, and partely tremble with feare in thinking vpon the wrath of God, whose most euident example is seene in this out-scow­ring or scumme of the Jewes. For, if God spared not the naturall branches (as saint Paul saith) what shall [Page 144] become of the wilde graffe? Rom. 11. 21. that is, if God poure out his wrath vpon that people, from amon­gest whom Christ was borne, howe much lesse will hee spare other enemies and contemners of the Gospel? Let vs therefore liue in the feare of God the Lorde, and let vs keepe still the excellent benefit of the gospel by the ho­ly spirit, lest the same thing happen vnto vs, which hap­ned vnto those same vnthankefull Iewes.

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

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

The worde [Token] some doe interpret, as touchingA significatiō of the word Token in tri­umphing. the Arke of the couenaunt which was a testimonie of Gods presence: For God in that place put forth his oracles where the arke was, and those not obscure, doubt­full, wauering wordes, such as were the answers of [Page 149] Apollo: but Oracles assured, euident and nothing faile­able touching the greatest matters, and heard the pray­ers of those that called vpon him. But other do apply the worde, Signe, vnto all notable victories and deliueran­ces, which doe witnesse, that God hath charge of his church: For the finall causes of deliuerances are to the end the bodie of the church may be preserued, yea thoughThe final causes and impulsiue causes of the deliuering of the church. some members, as souldiours fighting in the batle bee slaine: againe, that the presence of God may be acknow­ledged, and that faith might be confirmed by such exam­ples. But the impulsiue cause in the wil of God is, why he may helpe: euen that hee may testifie of the truth, that is, lest the light of the true doctrine should be extinguish­ed, and that blasphemous persons might be vanquished and ouercome, which crie out, that the doctrine of the church differeth nothing from the inuention of their sects.

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

This thankesgiuing and song of victorie, agreeth withA comparison of Dauids verses vnto two ancient pro­phecies of Ia­cob and Esau. two prophecies, whereof the one is recited in the 25. of Genesis, the other in the 49. of Genesis. For when as Rebecca had conceiued two twinnes, Esau and Iacob, God himselfe did say, Genes. 26. 23. the elder shall serue the yonger. That is, Esau the elder or first begot­ten shall serue and obey Iacob the younger: And in Gen. 49. The most holy man Iacob calling to him his sonne Iuda saith verse 8. Thou Iuda, thy brethren shall prayse thee: Thy hand shall be in the neck of thine enemies: thy fathers sonne shall bowe downe vnto thee, verse 9. Iuda as a Lions whelpe shalt thou come vp from the spoile, my sonne: Hee shall lie downe and couch like a Lion and as a Lionesse: who shall stirre him vp: But although these prophecies are approoued in purpose and euent, when Dauid sate at the helme in the gouernment of his people, and subdued the Edomites which were the successors of Esau: yet, the godly ones doe ma [...]ell, and are in loue with those secret prouidences wherewith God gouerneth his church in this life. For as D. Luther saith notably, All the works of God are wrought in meane contraries. God indeede promised it should come to passe, that the elder should serue the younger, but a contrarie shewe now and then chanced before their eies. for truely Iacob with­out any certeine abiding place wandred abroade together with his wiues and children, and yet Esau in meane time swelling with enuie, and carrying a loftie countenance, [Page 151] ruled with great authoritie in the world: where then re­maineth the euent answering vnto the promise: So theThe applica­tion of Saul and Dauid to the foresaid Isac and Ia­cob. first King that was ouer the people of God, was not chosen out of the posterities of Iuda, but out of the fami­ly of Beniamin, and hee indeuoured with his whole heart and minde night and day to that end, euen to oppresse and destroie Dauid and his familie. Doubtlesse both these seemed with a contrarie countenance to goe quite against the promise. Therefore let vs learne, that God by a cer­teine prouidence of his deferre [...]h now and then his pro­mises, and at the length tho with an excellent fayth and most aboundant goodnes performeth the same, and yet for all that ought wee not to doubt of his promise, no al­beit we see a manifest contrarie before our eies. For hee that will serue God, it behoueth him to looke for the Lords prouidence, that is, to beleeue things inuisible, to hope for things deferred, and to loue God whether hee shew vs a gentle or sterne countenance, and so to perseuerExplication of these words to the end. It followeth that I now speake a few words of the place whereof mention is made in the Psalme. Sichem is situat not farre from the citie of Samaria, norSichem. vnto the hill Garizim, whose name before time was Sa­lem, Sucot. as it is written in the 33. chap of Genesis. Sucot is a place beyond▪ Iordan, at the flood or riuer of Iaboc.Gilead.Gilead is a hill beyond Iordan towards Arabia Gen. 31. 21. Numb. 32. 1. But therefore maketh he men­tion of these places, that hee may admonish the reader touching the testimonie of Gods presence in his church. For God in Sichem made himselfe knowen vnto Abra­ham by rehearsing and manifesting his promise touching the deliuerer which was to come. Ge. 12. 3. Iacob was comforted & defended at the riuer Iaboc against Esau Ge. 33. 4. At the hil Gilead, whose proper name signifieth a heap of stones, Laban and Iacob laying a heap of stones together after the ancient fashion, made a couenant to­gether. Ge. 31. 44. Touching these dangers and deliue­rāces of the church, the names of the places admonish vs. [Page 152] Ephraim is the strength of my head, that is, out of thisEphraim. Tribe, as out of the Troian horse, came mighty warri­ours, fuch as haue fought great battelles. luda is myIuda.Law-giuer, that is, this stocke or generation sendeth forth for my purpose most prudent counsellours and go­uernors in thadministration of a peaceable gouernement. Moab is my wash-pot. Moab and Edom were coun­triesMoab. lying neere together in the rocky or mountainy A­rabia, beyond the lake Asphaltiten: and he nameth Mo­ab Gen. 19. 37 and 36. 36. to be his wash-pot, by reason of the watery places: for there is the great flood Arnon, and certaine other flouds. And Edom that countrey, in the time when Achab raig­ned,Edom. again reuolted from God. But Iohannes Hucanus when he had conquered the Moabits or Jdumeans, com­pelled [...]. Mac. 3. 11. them to imbrace circumcision and other Jewish ce­remonies, out of which nation Herod afterwards rising, would be reputed for a very Jew. These changes of ser­uitude and reuolting from God amongst the Jdumeans, did the most holy patriarke Isac prophecie of long before Gen. 27. 40. Esau shall serue his brother, but at the time appointed he shall againe cast off his yoke. O woonderfull consonancy in the prophesies & their euents! which is a notable testimony of Gods prouidence, and a rule of the certeinty of that doctrine which the church im­braceth and professeth. Philistia was a countrey on thePhilistia. Mediterrene sea shore, wherin also both those cities Ty­rus and Sidon were. By this declaration may be vnder­stoodCen. 10. 4. and 21. 32. how farre the borders of Dauids kingdome stret­ched, and how truely he representeth the image of Christ: for like as Dauid gaue lawes, not only vnto his people, but also compelled the nere adioyning nations to do that they were enioyned them; so the sonne of God the eter­nal king gathereth his church from amongst both Jewes and Gentiles.

He affirmeth clearely, that the cause of victory is notThe causes of victory in battels, Gods help, not hu­mane exploits in weapons, nor hosts of men, but in the helpe of God: Aiax of whom Sophocles maketh mention, sayth, Slug­gerds and dasterds haue need of Gods helpe, but I am able to ouercome, yea, euen without God. Such a Thraso or boaster is not here our prophet Dauid; but he acknowledgeth all humane helps to be far more vnable, then that they may defend the policies, or churches. For all wisdome and vertue of man without God is vnhappy: and it is not enough to holde the negatiue meaning, tou­ching the weaknesse of mans strength: but also two assir­matiue meanings are to be holden of vs; one touching the helpe of God, which we must oppose against our infirmi­ty, the other, touching the wholesome issue of our labors. As touching helpe, the sonne of God saith, Mat. 10. 20 It is not you which speake, but the Spirit of your fa­ther speaketh in you. And Paul 2. Phil. 13. sayth, God worketh in you to will, and to be able to performe: that is, seeing God hath before helped you in your conuersion, no doubt of it, he will accomplish and finish his worke be­gunne. Touching the euents of our labours, most sweet­ly saith Paul 1. Cor. 15. 58. Your labor shal not be f [...]u­strate in the Lord. And in the first Ps [...]l [...]e it is said, All things that they shall do, shall haue prosperous suc­cesse. vers. 4. And the sonne of God comforteth vs say­ing, Iohn 15. I am the vine, you are the branches: he that abideth in me shall beare much fruit. vers. 5. We [Page 154] therfore being confirmed with these promises, let vs craue of God necessary gifts in our vocation, and let vs surely looke for the wholesome fruits of our labours, both vnto our selues, and to the church.

LIke as physicians vse to say, that a mans appetite or stomacke by tart or sharp sir­rups is soonest stirred vp or gotten; so the best instructer how to pray, is necessity: for in time of prosperity our prayer is colde, but when all feares and dangers [Page 154] doe appeare imminent, we not onely prepare our seluesThe flesh fea [...]full of the crosse, but the spirit reapeth comfort ther­by. by all meanes to pray and deuote our selues, but we also do crie out. Although flesh therefore eschew and tremble with feare to feele the crosse, yet the spirit reapeth of no­thing greater profits, then of the crosse and of calamities, as the 119. Psalme 5. part and 7. verse saith, It is good for me, O Lord, that I haue bene in trouble: that I may learne thy statutes. And in this psalme Dauid saith, When my heart is in heauinesse, I will call vpon thee.

Seeing nothing is more vncertaine, nor any thingDauids as­sured affiance in Gods alone defence. more deceiueable then humane helps, I (saith he) doe fully repose all the hope of my safety in thee the true and liuing God, for thou both wilt and canst helpe me: vnto thee therefore, as it were vnto a tower of defence, doe I flee for refuge, and I doubt not, but dwelling in thy ta­bernacle, that is, remaining a member of the true church, I shall finde & obteine defence. Of this my carefull con­fidence there are two arguments, in no point failing: the one an inheritance, which thou hast giuen to them that feare thee; that is, the possession of the true doctrine, which to aduance and defend I chiefly desire: the other, is, because thou hast often times heard my prayers at full. Let vs therefore learne out of this place, that wee shall neuer perish, so long as we shall godlily and innso­lably keepe still the excellent inheritance or notable bene­fit [Page 155] of the gospell giuen from God, and hereunto adioyne our godly prayers, For like as the shippe which carried Paul as passenger in her, escaping a great wrecke and ouerwhelming, at length saw her wished hauen; so no doubt of it, the congregation which receiueth and h [...]loeth fast the true doctrine of God, shall yet remaine, yea though all the gates of hell grudge thereat, and, though they send foorth firie flame, and thunder flash.

Hitherto hath the godly minde commended his safetyA three fold prayer for the preseruation of the su­preme magi­strate. vnto God▪ now craues he of God that the gouernment of the common wealth, for the churches sake, might be happy, firme▪ and stable. For, most true it is, that the poet Euripides said:

First therefore let vs craue of God, that he would grantFor long life and prosperity vnto our present gouernours and rulers long time of life, and helpe them in gouernment: because, what shall come hereafter is vncerteine, and kingdomes are ofttimes tur­ned into a worse and worse estate. Againe, that our Go­uernour may remaine in the sight of God, both priuately and publikėly, for so farre as to his person apperteineth, let him liue in the feare of the Lord▪ and in faith, and let him call vpon God truely, let him set forth notable testi­monies of confession: and in the rule of his office, let him take away idolatry and blasphemies, with godly duties, [Page 156] let him further and help forwards the aduancement of the true doctrine of God: let him be carefull to see youth rightly trained vp and taught in churches and schooles, that there may alwayes remaine some holy seede. Third­ly, that he may be mercifull and true, because his throneFor Gods mercifull and true prote­ction. shall with mercy be established, and not with tyranie. And Salamon saith: A dissembling tongue beseemeth not a king. But if any man had rather referre this mercy and truth vnto God, in this sence, or to this purpose: preserue, gouerne, and defend godly gouernours, which are alwayes exercised in great danger and distresse for thy mercy and truthes sake; against this I will not dis­dainfully contend: for both these meanings are godly and profitable.

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

Now vnto the King euerlasting, incorruptible, in­uisible1. Tim. 1. 17. God, onely wise, be honor and glory for euer and euer. So be it.