Part of the harmony of King Dauids harp Conteining the first XXI. Psalmes of King Dauid. Briefly & learnedly expounded by the Reuerend D. Victorinus Strigelius Professor of Diuinitie in the Vniuersity of Lypsia in Germanie. Newly translated into English by Rich. Robinson. Briefe contentes of these 21. Psalmes. ...

❧ The Exposition vpon the first Psalme.

Beatus vir, qui non abijt in cousilio.

THE ARGVMENT.

NO greater beatitude there is, then to bee a Citizen of the Countrey most praiseworthy of all, (The Church) that is, of that congregation vnto whom God hath made himselfe kno∣wen by his worde, and excel∣lent testimonies, for whom he created all thinges, whom he redeemed with the bloud of his Sonne, and sanctifi∣ed with the holie Ghost, whose head and captaine is the Sonne of God, vnto whome the Angels shew themselues Ministers. Finallie, in which God shalbe for euer and for euer all in all.

This beatitude doth the first Psalme describe, also teaching which and what maner a one, and where the true Church of God is, and who be liuely mem∣bers of this Congregation. For what so is saide as touching the whole bodie, the same in like maner may be spoken touching euery particuler member. Therefore it clerelie and manifestly affirmeth, that Congregation to be the church of God, which hea∣reth, learneth, and embraceth the Gospell, all fanati∣call opinions and worshippings of God, deuysed by mans boldnes, being vtterlie reiected and forsaken. For the pure voice of the Gospel is the proper token

and infalible badge of the church, which being pro∣nounced from the bosome of the eternall father, the sonne of God through his manifolde goodnes hath made knowen vnto mankinde: As it is saide in the 10. chapter of Iohn. My sheepe heare my voice. And in the 14. of S. Iohns gospell, If any man loue me, he will keepe my commandement. And to keepe his commaun∣demente, is to embrace the true doctrine with faith and good conscience, and the same to professe and set forwardes. Therefore this Psalme containeth doctrine chieflie necessarie, and most sweete conso∣lation. It teacheth, as I saide, that those are the mem∣bers of the church, which imbrace and loue the true doctrine, and not the enemies or contemners of the doctrine.

Moreouer, it addeth a peculiar promis of the true Church. The Church shall be like vnto a Palme tree, neuer wanting fruite, and it shall haue prosperous successe, yea though the gates of hell grudge and repugne a∣gainst it. Also let vs perswade ourselues that this most sweete sermon pertaineth vnto vs, and let vs in∣clude our selues into this saying. Let vs know that wee also are florishing and fruitfull palmes, if wee be faithfull hearers and keepers of the doctrine of the gospell. In the ende he compareth the true Church with the multitude of the enemies of the gospel, and of hipocrites, by a contrarietie opposite, and vnto this vngodlie multitude (at continuall enmitie with the true church) doeth hee denounce in felicitie of their counsels and euentes, and an vniuersall ouer∣throwe and destruction. For the true Church stan∣deth vnmoueable, as the verie Rockes in the sea.

Vt pelagirupes, magno veniente fragore, Quae sese multis circumlatrantibus vndis

Mole tenet, scop••li nequicquam & spumeae circum Saxafremunt, lateri{que} illisa refunditur alga.

As Rock or huge sea banke (which sousing tide With roaring waues rush on) doth firme abide. Nor rock nor foming stones do fret or fume But flag or reede itost toth'shore, consume.

Contrariwise, the vngodlie enemies of the church are like vnto grasse on the house sides, which before it be plucked vp withereth away, as it is saide 129. Psalme. And in 58. psalme, the vaine enterprises of the vngodly are described in fiue similitudes. 1. They shall passe away swiftlie as the water. 2. They shall shoote their shaftes and not hurt. 3. They shall waxe drie as snailes in the shelles 4. They shall die, as the vntimelie borne fruite. 5. They shall be taken away as young thornes, before they be growen. Or as the texte saith. Before that your thornes become sharpe prick∣ing, That is, ere tender thornes become greate and sharpe. But the whole meaning of this Psalme is paraphrasticallie expounded, & excellently set forth in the 119. Psalme. Therfore let the godly confer this brief example with that more ample explicati∣on there set forth, that they may see what difference there is betweene a little running riuer, and a mayne flood: That is, betweene Dialectica, which is to bee thought as a briefe and stricte eloquence, and that same right eloquence which they take to be Dialecti∣ca dilatata, or inlarged maner of disputing.

Verse. 1. Blessed is the man which hath not walked in the counsell of the vngodlie, nor stoode in the way of sinners, nor sit in the seate of scorners.

Verse 2 But whose delite is in the law of the Lorde, and in his law will exercise himselfe day and night.

IT is an vsuall thing, in definitions which are more ample and elegant, not onelye to contein the affirmatiue sentence, declaring what the thing is, but also the negatiue re∣mouing from the subiecte thinges opposite and contrarie. So in this place, this psalme describeth ne∣gatiuelie and affirmatiuelie the true members of the Church, that the speeche might be more full, and large. They (saith he) are Citizens of the true Church, and the dwelling places and temples of God, whiche fall not into the furies of Epicures, or into other fana∣ticall errours, neither establishe Idolatrie, nor further the crueltie of the enemies of the Gospell, but with all their heart abhorring the societie or companie of the contemners, and enemies of the doctrine, deliuered from God, doe heare the pure worde of the gospell, and embrace the same with faith, and good conscience, and the same doe professe and aduaunce. Then are not the Saduces, Pharises, Bishops of Rome, and their cham∣pyons, members of the church of God, yea though they beare a Title and sway in the world, which doe defende prophane and idolatrous furies: such as are, prayer vnto the dead, a manifolde prophanation of the Supper of the Lord in their masses, and the Percian pompe: wherein the bread is carryed about, against vsuall maner, and is worshipped contrarie vnto the vse of the Sacrament: The law of single life, which is the originall of greatest mischiefes, and which S. Paul calleth plainly, The Do∣ctrine of deuils: Perpetuall doubting of remission of sinnes: Wicked foule errours of contrition, confession, and satisfaction: Pardons for money: The fable of pur∣gatorie: The snares of mans traditions: Finallie, the cruell salaughter of honest persons, whom they kill and slay, onely for that they disalowe these foule and manifest errours, and doe prosesse the trueth. These being cleane

contrarie vnto the eternall and vnmoueable rules of Gods worde: Thou shalt haue none other Gods but me.* 1.1 Also, Eschew Idolatrie. Againe, If any man teach any other doctrine, let him be holden accursed. It is plaine, that the defenders of those are not the members of the Church of our Lorde Jesus Christ, but the instru∣mentes of the diuell, and vesselles of wrath, as Paule cal∣leth them. But because in other wrytinges the whole place touching the church, is plentifully expounded, I will now be content to admonishe, That the beginning of this Psalme is to be adioyned vnto the other descri∣ptions, which are euery where recyted in the scripture.

Verse 3. And hee shall be like the tree planted by the Riuer side, which shall bring foorth her fruite in due season: and his leafe shall not wither away, but all thinges that hee shall doe, shall haue prosperous successe.

HItherto hath he deliuered doctrine touching the greatest matter of all, namely, which, what maner a one, and where the true Church of God is. Now doth he effectually comfort vs, agaynst all temptations, and tryals which all the godly ones do suffer. We sée the bar∣barous crueltie of the Turkes dayly further to spread. We see hurly burlyes to arise betwixt Christian Prin∣ces amongst them selues, hurtfull vnto the Church. The matter itselfe doth declare, that the maynteiners of Po∣pish Idolatrie do burne with most bitter hatred agaynst the godly, because they forbid the Gospell to be publi∣shed, and cruelly kill and slaye many honest persons. What other thing in these shewes may mans reason conceiue, but that shortly both the true doctrine it selfe, and the studies of the same should vtterly perishe? But agaynst this humane reasoning, let vs oppose the moste sweete consolation, which affirmeth, That there shall

shall alwayes some true Church remayne, yea though the Diuell labour to extinguish the same. And that the Sonne of God shal raigne for euer, and that the labours of suche as teache and learne shall not be in vayne. As elsewhere S. Paule maynely crieth out, Your labour shal not be frustrate, in the Lorde. Which things sith they so* 1.2 be, let euery man diligently trauell in his vocation, nei∣ther let him cast it of for any terrours, hatred, imuries, nor dangers. But let him with fayth looke for helpe of God, and hope for prosperous euentes, according to the most sweete promise in this place deliuered, He shall be like a tree planted by the riuer side, which shall bring foorth her fruite in due season. For where as the circumstances in this verse declare that Dauid alludeth vnto the na∣ture of a Palme tree, to the which in the 92. Psalme the Church is compared, The iust shall florishe as the Palme tree. vers. 12. I will repeate a fewe wordes (out of the 13. booke of Plinie) concerning the nature of the Palme tree, and I will apply the same vnto the Image of the Church. The Palme (sayth he) groweth not, but in the warme countrie: and it is not fruitfull in any place, but in the hotte countrie. It increaseth in a lighte and grauelly grounde, and for the most part in a saltie ground. It also de∣lighteth in a waterish or moyst ground, and all the yere long loueth to sucke humiditie. Also some thinke that doung is hurtfull vnto it. We haue sayde, that saltilhe ground is brooked well of this Palme tree. Therefore where no suche soyle is, they sprinkle salte, not at the rootes, but a litle from it, &c. These after the same maner maye be spoken concerning fayth, and the Church. Fayth sprin∣geth in the grauelly and saltish ground, that is, in a con∣trite or broken heart through acknowledging of sinne, and as the Palme trees haue neede of warmth and moysture, so sayth is kindled by the holy Ghost, and is watered by the ryuers of the Gospell. And it is hurte of

doung, that is, by corruption of doctrine, & the woundes of the conscience. Furthermore as the Palme tree is fruitfull, so fayth is not fruitles, but effectuall by loue. And as the Palme tree beareth waighte of any thing layde vpon her, & the more she is borne downe, so muche more hyer she ryseth agayne: so fayth is the vanquisher of sorowes, & amidst afflictions specially shineth. Final∣ly, the leaues of the Palme tree neuer fall of, so the fruits of the teachers are euerlasting, as in the 15. chapter of John it is most comfortably sayd: In this is my father glo∣rified, if ye be made my disciples, and that you beare muche fruite, and that your fruite do continue.

Verse 4 So shall not the vngodly do, but as the chaffe shall they be, which the winde driues to and fro.

Verse 5 Therefore shall not the vngodly abide in iudge∣ment, neither shall sinners stande in the congregation of the righteous.

EVen as he compareth the godly ones, which are the members of the true Church, vnto the flourishing and fruitefull Palme tree: So doth he compare the vn∣godly contemners or enimies of the Gospel, vnto a most light and vile thing, namely chaffe which is tossed with the winde. But as the first figure is full of consolation, so this other is fearefull. And were not the multitude of the vngodly ones more sturdie then the rockes standing in the sea, and not perswaded in any age, although they are beaten vpon with continuall waues, vndoubtedly beholding this heauy and sorowfull figure, they woulde earnestly quake for feare. But the prophane securitie of the vngodly is signified in the 48. chapter of Genesis: Thy sinne shall lye or rest till it be reuealed. For the vn∣godly feele not fearefulnes and humbling of themselues, till beeing suppressed with plagues, they fall headlong

into eternall destruction, and as it were vayne chaffe, shall be cast into neuer ending tormentes. As Saule, Pompeius, Crassus, Cato, Nero, Iulianus, and others innumerable, had tragical endes: and death is vnto them a waye vnto eternall miserie. What can be imagined more dolefull then this Image? And yet notwithstan∣ding vayne chaffe do beare sway, and carry stately coun∣tenaunces, vntill that they be throwne headlong from the toppe of their glory into present and euerduring cala∣mities. But although Origen (beeing deceiued with the subtiltie of this figuratiue speache, Therefore shall not the vngodly stande in iudgement, wrested these words of the Psalme vnto a straunge and false opinion touching the particuler resurrection of the dead in the vniuersal iudge∣ment:) Yet we omitting to confute Origen heare, (which we purpose in another place to do) will recite a simple and naturall interpretation of this fifth litle verse. Certaine it is that the name of iudgement is often times taken for a function or office. This is therfore the sense, that the vngodly ones, as Annas, Caiphas, and others which beare a sway in the world as Pharisees and Sa∣duces (euer warring with God, and holding battell with the true Churche, yea although they seeme no∣tably to be sensed with princely powers agaynst all chaunces of fortune) yet they shall be cast out of their stations, and shall be seperated from the true Churche, as those which are accursed of God. And although nowe and then punishments are deferred, and God doth not by and by execute this iudgement: yet as it is sayd, Sera tamen tacitis, paena venit pedibus. Although late, yet punishment stealeth on. For God doth at length iudge betweene the conflictes of the true Churche, and hypo∣crites, the blasphemous part extinguished: as the here∣tikes of all ages are subuerted, the Churche remayning unmoueable, not shrinking out of place, nor yet out of

order. For the peculier glory of the Church, is the preser∣uation of the whole body, yea though in some part or member she be afflicted, or persecuted.

Verse 6 Because the Lord knoweth the way of the righ∣teous, but the way of the vngodly shall perishe.

MAny Psalmes are like vnto Epigrams, wherein some sentence beeing propounded, afterwards fol∣lowe amplifications, and lastly is added the conclusion. So in this short Psalme after a determinate proposition (which, and what maner, & where the true Church is) do folow two amplifications; A similitude of the fruites, and successe of the true Church: and an Antithesis of the difference betweene the true Church, and that furious multitude which the diuels stirre vp against the Church Therfore in the ende is added the conclusion conteining the effect of the whole Psalme, The Lorde knoweth &c.* 1.3 That is, he not onely approueth, but also helpeth and aydeth the vocations of the godly ones, according to that saying of S. Paule, God worketh in you to will, and to per∣forme. That is, he draweth your willes, and then not on∣ly helpeth forwards those desires, but also gouerneth the euentes, and giueth successe therevnto. So did he stirre vp in Samuel good motions, and after that helpeth the same, and therewith in his harde gouernment, gaue vnto him force and strength, that he might endure those trauels, and gaue him prosperous successe. Contrari∣wise, Achas and other hypocrites not crauing nor loo∣king for helpe from God, are vnhappy, and are ouer∣whelmed in their course, before they coulde see or at∣tayne the hauen. This is the summe of this firste Psalme, whiche conteineth a description of the true Church, and of all the godly. But that our affection may accorde with Dauids harpe, I will annexe vnto this Psalme, in steade of a conclusion, this prayer.

A prayer consonant with Dauids verse.

I Giue thee thanks, O eternall Father of our Lorde Iesus Christ, that thou hast brought me silly sinner out of the kingdome of darknes, into the kingdome of the light of the sunne, and hast seperated me from the company of Idolaters, and manquellers, whiche night and day meditate and practise this one thing, to subuert the trueth, and the godly ministers of the Gospell, and destroy Princes which nourish the god∣ly studies of true doctrine. Graunt that hencefoorth for euermore I may eschew the infection of impietie and crueltie of the enimies of the Gospell, and that I may saie with Dauid, I will not sitte in company with the wicked. I will washe my handes amongst the innocent, and will walke about thine altar. O Lorde, doe not destroye my soule with the vngodly.* 1.4 Make me, O Lord, a flourishing and fruitefull Palme tree in thy Orcharde. Make me a vessell of thy mercie, and an instrument acceptable and profitable for thee, & not onlie for thy Church, but also for my owne soule. Neither cast me awaie amongst the vessels of wrath, or chaffe ordeined for eternall fire. Finallie, suffer not the light of thy do∣ctrine to be extinguished, but inflame in our minds and manie others, true inuocation and praier: and for thy glorie sake in thy most iust wrath destroie all Epicures, and suche like, which count it wisedome to scorne and deride the worde of the Gospell, as it were a fable. Suche furies, O God eternall Father of our Lorde Iesus Christ, creator of man∣kind and of thy Church, vouchsafe I praie thee, euerie where vtterlie to subuert and destroy. Amen.

OF THE II. PSALM. The seconde Psalme, and the ex∣position thereof.

Quare fremuerunt Gentes &c.

THE ARGVMENT

THis is lyfe eternall (saith the Sonne of God) that they acknowledge thee the true God, and Iesus* 1.5 Christ, whome thou hast sent. But the true know∣ledge of God consisteth in acknowledgement of the Essens, and will of God. For so as touching the Essens of God, let this doctrine be alwayes before vs, which saith that there is one Diuine Essens and three persons: The eternal Father, the Sonne, which is the word and Image of the eternal Father, and the holy Ghost. Secondly touching the will of God, let vs assuredly hold that that is the only will of God concerninge our saluation, which the Sonne hath declared out of the bosome of the eternall Father, and shewed in his expresse word, and that there are not contrarie willes of God. The promise is vniuersall, which witnesseth,* 1.6 that All which flee vnto the Mediator, are receiued. This is the will of my father which sent me, that euery one which seeth the sonne, and beleeueth in him, might haue life euerlasting, and I will rayse him vp at the laste daye. Wee muste not therefore imagine, as concerning the will of God, that pardon is outwardly offred vnto all men, but that there is inwardly an other vvill included, vvhich vvil not receiue some fleeing vnto the Mediator. But true acknovvledgement of Christ comprehendeth two articles, one of the person, an other of the office. Touching the person, vve must most firmely hold ac∣cording

to the heauenly reuelations receiued in the vvritings of the Prophets and Apostles. That in this sonne of God, our Lorde Iesus Christ, borne of the Virgin, for vs crucified and raysed againe, there are tvvo natures of the deitie & humanitie. The Diuine nature is the sonne coeternall and consubstantiall to the eternall Father, vvhich is called, The vvorde and expresse image of the eternall father. This sonne was intercessor for mankinde, and is ordeined a Media∣tor, and at the time appointed tooke vpon him na∣ture of man, in the Virgin Mary. And these two na∣tures are so vnited that they are one person. The names of his offices are, Mediator, Redeemer, Sauiour, King, Priest, Pastor, &c. Let vs therefore acknowledge a Mediator, Redeemer, Sauiour, King, and Priest, this Christ, God and man, and let vs giue thanks to God for this infinite benefite, that he would his sonne to take on him mans nature, and vvould this sonne God and man should be the Redeemer, Sauiour, and heade of the Church, which perfi••••••th all things. Of his wisdome whiche is life eternall, in this seconde Psalme cleare and famous testimonies are expoun∣ded. For concerning the vnitie of the essens in the Father and the sonne, it is saide: Against the Lord, and against his Christ. For as he that honoureth the sonne, honoureth the father: So he that despiseth the sonne, despiseth th'eternall father. Moreouer these words do euidently distinguish betweene the father and the sonne, The Lorde saide to me, Thou art my sonne, this daie haue I begot thee. I (saith he) this daie, that is, from euerlasting haue begot thee, to saie, in a true generation of my substance. Besides this, touching the will of God, this Psalme doth euidentlie, and not obscurelie preach vnto vs, Blessed are all they which pur their trust in him: it clearlie affirmeth that this is the

will of God, that all which beleeue in the Sonne should haue life euerlasting.

Furthermore of the diuine nature in Christ, most assured and most excellent testimonies may be taken out of this psalme. For, first the psalme maketh Christ thus speake: I will preache of the decree which the Lorde saide vnto me, Thou art my Sonne, this day haue I begotten thee. This verse doth the Epistle to the Hebrewes in the first and last chapters plainlie expound: Vnto* 1.7 which of the Angels saide God at any time? Thou arte my sonne, this day haue I begotten thee. Agayne, Iesus Christe* 1.8 yesterday, and to day, and for euer. Natural birth is one thing, and adoption is another thing. For the sonne which is adopted, and not begotten of the father, is taken into the right of the familie: But he which is begotten by the father is naturall. Neither woulde the Prophet heare teache anie other thing, then him vnto whom the Lorde spake to be his sonne, but in farre other maner then the other saintes. For others vvhether Angelles or men, are made the sonnes of God by grace and fauour. But this is his sonne by birth. Therefore is he sometime called of S. Iohn, The onely begotten. Moreouer the eternal father vrgeth* 1.9 his onlie begotten sonne in this speech, Aske of me, and I will giue thee nations for thine inheritaunce, and the endes of the earth for thy possession. And he saith in the prophet Esaie, I will not giue my glorie vnto another. Ther∣fore* 1.10 the imparting of this glorie or kingdome, is a firme and excellent testimonie of the same substance betweene the father and the sonne. Thirdlie, the Psalme addeth, Serue the Lorde in feare, and reioyce to him with trembling. Here he ascribeth to the Messias a name, which is proper vnto God, and commandeth that woorship be giuen to him, whereof it is saide in the 6. of Deuter. Thou shalt worship the Lord thy God,

and him onlie shalt thou serue. Finallie a conclusion is* 1.11 annexed: Blessed are all they which trust in him. For the saying of Ieremie is true, Accursed is euery one whiche trusteth in man, and maketh fleshe 〈…〉〈…〉me. Blessed is the* 1.12 man which putteth his trust in the Lorde, and vvhose confi∣dence, is the Lord. Seeing therefore this Psalme distin∣guisheth the Messias from the children of adoption, and giueth vnto him societie of the kingdome and name of God, and wiselie requireth, that all men should worship this Lorde in true feare and faith: vndoubtedlie we must confesse, that the Messias is by nature God, and begotten of the substaunce of the father.

But the humane nature is signified in these words, I haue established my king ouer Sion. That is, I will haue Christ to be the head of the Church. Herevpon in the Epistle to the Hebr▪ the 2. Chap. he doth learnedlie dispute, that, Christ is not onelie God, but also man. Hee which 〈…〉〈…〉, and they which are sanctified are all of one. For the which cause he is not ashamed to call them brethren, saying: I will declare thy name vnto my brethren. And a∣gaine,* 1.13 I and my children which God hath giuen me. Be∣cause therefore children are partakers of fieshe and bloud, he also himselfe is made partaker of the same, that in al things he might be like vnto his brethren.

Lastlie, not onelie the offices of this person are de∣scribed in the names of King, Priest, and Pastor, but also the doctrine of faith is recited, which transfer∣reth and applieth vnto vs the benefites of this Lord. He is wiselie called King, by the voice of theternall father. I haue appointed my king, &c. The office of his priesthood is signified, when he saith, I will preache of the Commaundement. For to teache is a parte of the priest. What, that he is also called a shepheard. Thou shalt feede them with an yronrodde. Finallie of faith, ap∣plying

vnto vs the benefits of the Messias, this psalm crieth out, Blessed are all they that trust in him. There are therefore in this psalme excellent testimonies of the Essence & wil of God, of the person and benefits of the Messias, and of faith wherby the good things of the newe testament muste be receiued. And yet neither nakedlie, nor without figures are these set foorth, but there are intertexed rebukings of the e∣nemies & despisers of Christ, threatnings of punish∣ments, whereby God punisheth the contempt of his sonne, and exhortations to thende al men may serue & obey the sonne. This is the summe of the psalme, agreeing with the saying of Christ, whiche I haue recited in the beginning.

Verse 1 Why did the Gentiles rage, and the people imagine vaine thinges.

Verse 2 Kinges of the earth stoode vp, and Princes came together, against the Lord, and against his Christ.

ALwayes when we interprete, lot vs hold this rule, that the Scripture of the new Testament is a speciall light of the Pro∣phets: Neither in the exposition of Moy∣ses, of the Prophetes, and the Psalmes, ought wee anye thinge to decline from that purpose or meaning, which euen the same sonne of God, or the A∣postles doe shew vs, because the same spirite spake by the Prophets and Apostles, and it is the Sonne which expoundeth vnto vs. For as the Lawmaker is the best Interpreter of his owne Law. So the Sonne of God, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the worde, can most rightlie expoun••e his oracles or speeches. Then, following this rule see (if it please you) with what reason the Apostles Act. Cap. 4. doe interpret this Psalme. For so wryteth Saint

Luke in the same place. O Lord thou God, which hast made heauen and earth, the sea, and al things which are in them, which through the holie Ghost, by the mouth of our father Dauid thy seruant hast saide, Why did the Gentiles rage, &c. For in deede, they gathered themselues together in this Citie, againste thy holie childe Iesus, whom thou hast annointed. Herode and Pontius Pilate, with the Gentiles and people of Israel to doe whatsoeuer thine hand and counsell had determined to be done. &c. It appea∣reth plainly that the beginning of this Psalme is pro∣perly and principallie to be referred vnto the history of the passion of Christ. For in déede the Jewes and Gen∣tiles defyled themselues by ioyning together in the mur∣thering of Christ, and in their cruell counsels. Neyther is there any one of vs, which (as Esay in Cap. 53. at large declareth) hath not added somewhat vnto the passion of Christ.

But although this is the proper and naturall mea∣ning of this Exordium, yet notwithstanding, it is not absurdlie applyed vnto the dangers of the Church in all ages. Because Christ and his Church by a certaine affi∣nitie and likenes of suffering, are ioyned together accor∣ding to that saying, Rom. 8. Whom he hath chosen, them will he haue to be like vnto the image of his Sonne. Ther∣fore as in a sodaine casualtie of fire, or in a Citie surpry∣sed, there is great feare: so kinges and their counsellers when the voice or the doctrine of the Gospel is heard, doe tremble for feare, and doe mortally hate the same as the firebrande of sedition in a common welth, and as the lousnes of discipline. The slaunders of Celsus, Iulianus, and others are well knowen, which haue written that the Gospell doth take away Magistrates, Discipline, Lawes: Finallie, all the sinewes of ciuill societie, and that it doth graunt infinite libertie vnto all mischiefes.

But why doe I repeate the slaunders of olde time, when as our age yealdeth examples too many, which decla∣reth how great the ••••••••ltie of hatred of many and migh∣tie kinges and 〈…〉〈…〉ainst the reformed dectrine of the gospell, by th〈…〉〈…〉e of the reuerent Father D. Martyn Luther. Neither in déede would politike per∣sons be so extreme cruell and furious against the Lorde, and against his Christ, but that they are set on fire of ob∣stinat hipocrits, which with tooth & nayle holde fast their errors, least their opinion should go to wrack, or leaste it should any thing impaire their aduantag. To thend ther∣fore, that we being discouraged with fear of their hatreds and of dangers, should not cast away from vs the profes∣sion of the true doctrine, this Psalme doth comforte vs, affirming that al the indeuour of the enemies, so farre as toucheth the effect of the matter, shall be in vaine, and to be scorned. For although Dioclesian and his fellowes doe cruellie rage, and seeme to deuoure the vniuersall Church: yet notwithstanding in midst of their race, their crueltie is restrayned, and the Church is deliuered.

Verse 3. Let vs burst in sunder their bondes, and cast away their cordes from vs.

IN this verse the holy Ghost explaneth before our eyes the effecte of all the Counsels or purposes which the e∣nemies of the Gospell put in practise. For as Archers do ayme their arrowes vnto a certaine marke, so the ene∣mies of the Gospell bende and bestow all their indeuour vnto the subuersion of the true doctrine, and of the true Church of God. But thinke with your selues (I pray you) how great a madnes it is, to call the most swéete sentences of the Gospel, such as these are. (Come vnto me all ye that labour, and are laden, and I wil refresh you:* 1.14 Again, So God loued the world, that he sent, &c.* 1.15) Bondes and

cordes: But as they that are grieued with some disease in their eyes, see not in deede those things which are be∣fore their feete: so the enemies 〈…〉〈…〉spell being vexed with scorching flames of f〈…〉〈…〉nde and bo∣die, doe not any thing con〈…〉〈…〉stande how great good thinges are expressed 〈…〉〈…〉pell, namely, true inuocation vpon Bod, & firme consolation to their mindes, and a rule of life: which thinges are not to be re∣puted amongst bondes or fetters, but amongst the chiefe blessinges and benefites of God. Wherefore it is doubt∣full whether this madnes of the enemies of the Gospell be more worthy of hatred or bewayling.

Verse 4. He that dwelleth in the heauens, shall laugh at them, and the Lord shall make them as mo••king stocks.

DOubtfull it is not, but the mindes of the godly, in such rage of the enemies doe sorowfully séeke where the Church shal be, and where the light of the doctrine, and puritie and voyce of the ministerie shall remaine. Wherefore we shall remember this most sweet consolation, let vs knowe that God laugheth to scorne y^e pract••ses of the enimies, (which thus farre tend, that the church, and light of the true doctrine might be extin∣guisht): and that the ministerie of the Gospell shall still continew, yea though the worlde should be chrushed to∣gether. For seinge The gates of hell shall not be able to ouer∣throw the Rocke,* 1.16 whereupon the Churche leaneth as v∣pon his foundacion; they shall neuer bringe to passe that which hye priests and kings wickedly indeuour, whose chaunge is more easie, then of the flye that most swiftly flyeth. And whome the holie Ghost in other psalms com∣pare vnto chaffe, drosse, smoake, yong thornes and haye on the house toppes, then which things there is nothing more fraile and momentany. It liketh mee to recyte in

this place the verses of Hesiodus, which teach, that he plaies a foolish part, who striueth against a more migh∣tier person then him selfe, when as he can neyther bee the better, and yet addeth vnto his owne miserie derision and mockerie. Imprudens vero quicunque velit cum poteutioribus contendere, victoriaque priua∣tur, atque pudorem doloris patitur.

Verse 5. Then shall he speake vnto them in his wrath, and in his furie he shall destroy them.

A Horrible threatning denouncing punishment to these enemies of the Gospell which are vncurable. God will not for euer deride the most foolish practyses of frogges and mise which assaile the Church: But shortlie after like a Storke or Curlewe, hee shall deuoure these little frogges and mise, turning vpside down their com∣mon welthes and kingdomes. But the efficacie of the wordes in this threatning must be diligently waied of vs. He shall speake vnto them in his wrath. Compare here the wrath of man, be he neuer so mightie, with the wrath of God. For mans wrath we may escape, eyther by flée∣ing away, or by séeking refuge, or by death it selfe. But Gods most iust and most seuere wrath, no man can e∣scape. First, because God is euery where, as it is said in the 139. Psalme, ver. 7. Whether shall I goe from thy Spi∣rite, or whether shall I flee from thy presence? If I clime vp to the heauen, thou art there, If I make my cowche in hell, loe th•••• art there also. If I take vnto mee the morning winges, and shall dwell in the farthest partes of the sea, yea there also shall thy handes guide me, and thy right hand shal holde mee fast. Moreouer, sith God is light, there can no darknes take vs away from his eyes, according to the saying in the same psalme. verse. II. And I said perhapes the darknes

shall couer me, and the night was as the day light about me. Because darknes are no darknes to thee. But the night shineth as the day, and darknes is all one with thee as the light? Fi∣nally, because this Lord is the iudge of the quicke▪ and the deade, not death in deede it selfe is any remedie for vs against the wrath of God. Which things sith they are so, it becometh all creatures thorowly to tremble in thin∣king on the wrath of God, and to feare the iudgement of God which is a fire consuming al flesh as it were grasse, and all the glory thereof as the litle flower of the field. But least that any man do thinke the wrath of God to be vaine, and should with gyantlike boldnes scoffe at all threatnings of God, as vaine bugges to feare vs with, and as fables eyther deuysed by painters or Poetes. Let him call to mind the histories of all ages, which are plen∣tifull witnesses, that the threatnings of God are ratefied, and that mans contumacy in most mischeuous and hay∣nous trespasses is always reuenged with most horrible punishments. For who knoweth not the hystory of Pha∣rao, Senacherib, Nero, Maximinus, Iulianus, and o∣thers innumerable, whiche procured vnto them selues and to their common welthes plage and distruction, by theire vngodlye practises in oppressinge the church of God. For the worde of God is not a vanishinge voyce, but in deede and s••quell is confirmed, as it is written* 1.17 Hee spake the word, and they were made, hee commaunded, and they were created. Although therfore some sitting in the threnes of humane happines, do most proudly con∣temne these thunderclapes of the voyce of God: yet a litle after they shall often haue in theire mouth thie verse. Discite iustitiam moniti & non temnere Diuos. Learne yee iustice being admonished, and not to dispise* 1.18 the Gods.

Verse 6. But I haue anoynted my kinge ouer Syon my holy hill.

THe narration foloweth the exordium, wherein first of all the persons are to be considered. The eternall Father cryeth of his Sonne, I haue annoynted or appoynted my Sonne to be kinge ouer Syon. That is of the church ga∣thered of the Jews and Gentils. For although the Jews haue this prerogatiue, that, Christ of the seed of Abra∣ham, and of Dauid, was borne according to the flesh, and in Iudea both taught and wrought miracles; Yet notwithstanding by this blessed seede of Abraham and of Dauid not onely the Jewes but also the Gentiles are blessed, seing the same is Lord of all, and rich towards all that call vpon him.* 1.19 But seeing the Sonne is appoynted of the Father to be king and heade of the church, and the wil of God is eternal and immoueable, according to that in the 46. of Esay. My counsaile shall stand. and my will shalbe donne. &c. can we doubt, but this king with his kingdome together with all the power thereof shall en∣dure for all eternitie? Let vs strengthen our selus with this most sweete consolation, and let vs belieue that the church of God shall endure not onely amongest the de∣cayes of kingdomes, but also (if the world should come to an end.) And in this confidence, let vs defend and pro∣pagate the scriptures and doctrine delyuered vs from God. Which wheresoeuer it is rightly preached let vs knowe that there is the church of God in déede: and let vs expresse true inuocation and other godlie dueties. And although mans helpe shalbe wanting, yet notwithstan∣ding, let vs craue and looke for helpe and defence from God the eternall Father of our lord Jesus Christ, which hath constituted the kingdome of his sonne, which allow∣eth and defendeth it, and which hath made knowne him selfe vnto mākinde by publishing so many promises, con∣cerninge

the preseruation of his Church. But here let vs remember the godly & profitable admonition which is geuen vs by D. Martin Luther, in this exposition vp∣on these last wordes of Dauides. If anie man vnderstand this, that he doe see in the writinges of the Prophets, whereas anie one person of the Godhead speaketh of the other, or vnto the other, that is to say, So as not one person onely, but moe are signifyed: To him now shall it be easie to discerne, which in those places is the person of the Eternall Father, and which is the person of the Coeternall Sonne. Now, wheras of these two persons mention is distinctlie made, there also is the third person signified of the holie Ghost, speaking namely by the scri∣ptures, as it is saide in the Creede. This iudgement of the difference of the three persons in Godhead, being thus concluded, let vs way as in equall ballance, the waight of the wordes in this verse. The kingdome of Christ is the gouernmente of Christ, collecting vnto him his Church by the Ministerie of the Gospel in all ages of the world, and delyuering the same from sinne and eternall death, & sanctifying the same in geuing his h••ly spirit, that it may bé his euerlasting inheritance, and defending and gouerning y^e same marueilously in this life, that it would truely call vpon him, and acknowledge prayers hearde through him, and to worship God, raysing from death to life, and eternall glorye. Let vs therefore not onely discern the person of this king from Cyrus, Alexander, Augustus and such like: but also the kingdome of Christ from all Common wealthes and Gouernmentes. For although it be certaine that mightie Princes (by whose wisdome and vertue kingdomes are ordered) be styrred vp and helped by God, as Herodotus rightly speaketh of the Persian kinge, That the kingdome of Persia increased vnder the gouernment of God, and the kings them∣selues redilie folowing him. Yet Cyrus, Alexander▪ Au∣gustus and such like, were miserable men, subiecte vnto

sinne and ••eath, neither did the Godhead mingle it selse with their naturs. But we which are instructed in the Church by testimonies of Gods worde, doe beleeue in Christ, not onely that he is mans Nature, but that he is the diuine nature of the Sonne of God, whom S. Iohn* 1.20 calleth The Worde, and who is the expresse Image of the eternall Father.

Now consider how great a benefite it is, and how euident •• testimonie of his great lone towardes vs, that the Eternall God hath sent vnto vs the Coeternal Son his Image, taking vpon him the nature of man, wherin wholy shineth God the Sonne, in a league immutable. But alack, too frozen harted are we in cōsidering so great matters. Therefore we must pray vnto God that hée would stirre vp in vs (through his holy Spirit) motions by all meanes agréeable vnto so great a gifte: Namely, Faith, Thankesgiuing, Confession and such like. Thus farre I haue spoken a few thinges, touching the diffe∣rence betwixt Christ and other kinges: Now let vs di∣stinguish y^e kingdomes of Christ from other kingdomes by euident boundes, as it is in the Law of gouerning ter¦ritortes. For they differ in forme of gouernment, in be∣nefites and stabilitie. For other kingdomes are fortifyed with riches and armies, and dee punish offenders with the sworde or with corporall force: but Christes king∣dome is gouerned by the voice of the gospell, by y^t which God is effectuall, and doth regenerate many vnto life e∣uerlasting. Moreouer, in other kingdomes the chiefe thinges are peace of body, and externall discipline. But the treasures or riches of this kingdome, are remission of sinnes, the h••ly ghost, and life euerlasting.

Finally, other kingdomes haue their fatall periodes, as Plato in the 8. booke of his common wealth disputeth That, Common weales are changed for Celestiall causes, which make certaine interchanges of States in Cities and go∣uernmentes:

And the Scriptures oftentimes cryeth out, that y^e fal of Empires is caused by the 〈…〉〈…〉 of men, & that there are punishmentes for haynous offences, as it is written in Syrach, cap. 10. The kingdome is transla∣ted from nation to nation, for the iniquities and deceites of men. But no limite or space of time can conteyne the kingdome of Christ, for as much as it is spirituall and heauenly, as the Angell saith profoundly in the 1. Chap. of S. Luke, Hee shall raigne in the house of Iacob for euer, and of his kingdome there shall be none ende.

But although some dispute why the hill Sion is called holy: yet the answere is simple & plaine, that the church is sanctifyed of Christ the king, who is geuen of God to be our Wisdome, Righteousnes, Holines, and Redemption: 1, Cor. 1. And Christ sanctifyeth his Church with his worde, his bloud, and with the holy Ghost, as it is writ∣ten Iohn 17. Father sanctifie them in thy trueth, thy word•• is the truth. And againe. Heb. 13. Iesus suffered without the gate to sanctifie the people by his blood. Ephes. 5. Christ loued his church, and gaue himselfe for it, that he might sanctifie it, washing it with the fountaine of water in his worde. Ioel. 2. I will power out my Spirit vpon all flesh. &c.

Verse. 7. I will preach of thy commaundement, the Lord said vnto me, thou art my sonne, this day haue I begot∣ten thee.

THe Sonne of God affirmeth in this verse, that he will preach and set forth the doctrine beside the lawe namely this sentence. The Lorde saide vnto me, thou art my Sonne this day haue. I begotten thee, aske of me and I will geue the Nations for thine inheritance. Therfore shall hee obserue the ministerie of teaching the scriptures and stu∣dyes therein, and doth approue these studies in those which learne the Gospell. For this verse comprehendeth

the whole effect of the Gospell, as: D. Mart. Luther, in∣terpreting vpon the 3. cap. of Iohel sayth, For what other thinge doth the Gospell teach, then that Jesus was borne of the virgin Mary, is the Sonne of the eternall Father, and came in this fleshe, that he might first teach vs concerning the merci∣full will of his father. Secondly, that he might make satisfacti∣on for our sinnes, vpon the crosse, and geue his holie spirit and euerlastinge saluation. With this doctrine are our mindes (through the holie Ghost) enflamed, that first they might trulie loue God: for we see him to burne in so great loue to∣wardes vs, that for our saluation, he spared not his owne onely Sonne. Moreouer, that our mindes might embrace the sonne as a sufficient sacrifice for our sinnes, wherewith onely the Fa∣ther would be pacified. By this faith we obtaine remission of all our sinnes, and willingly obey our Redeemer, calling vs vnto Baptisme, vnto his worde, vnto his supper, and exhortinge vs vnto loue. And we are assisted by the holy spirit, that our harts being chaunged, do beginne to hate sinne, and not to nowrish sinne anie more, or be therewith delighted as before time, and with all industrie might bestowe theire whole life in the true obedience of God. So are we by faith in Christ iu∣stified before God, and we receyue the holie Ghost which be∣ginneth obedience in vs towards God. But although this be neuer perfecte in the flesh, by reason of the remnant of sinne, in vs, yet notwithstanding whatsoeuer blemish is therin, the same by faith in Christ is vtterlie wiped away. Thus farre D. Luther. And this verse containeth also euident testi∣monie touching the person of the Messias, and teacheth that this king and priest of the church is the Sonne of the eternall Father, begotten of him, and the Creator of all things with the eternall Father, and the holy Ghost, wi••ly saith the eternall Father, Thou art my Sonne, This day haue I begotten thee. In these words is signified a na∣turall birth and not the adoption, for the sonne which is adopted, not begotten of the Father is grafted into the

milie, but he which is begotten of his Father is his na∣turall Sonne, and these are declared before 〈…〉〈…〉 the argu∣ment. But some man perhaps would 〈…〉〈…〉 in this place, whether the deume nature be alone in 〈…〉〈…〉, or no? I answere, ther are many causes why the Mediator is god and man, whereof I will nowe recyte some. The Medi∣ator is God, to thend he may delyuer our prayers and worshippings vnto the Father and enter into the secret counsell or the godheade. For God as touchinge his ma∣iestie,* 1.21 dwelleth in a light vnaprochable, and is a consuming fire. The same Mediator is man, to the end he might talke with vs familierly, and shewe vs the Father, be∣cause we are not able to abide him speaking in his ma∣iestie. Furthermore this Mediator is man, by reason of the conflict and passion which he suffered, and he is God by reason of the victorie and tryumphe in his resurrecti∣on and ascention. For the alone nature diuine can not suffer nor dye. Also the alone nature humaine is not the ouer commer of the world, that is, of sinne, death and the deuil. Finally the Mediator is man, to the end he may do the office of a priest, which perteyneth vnto the doctrine and sacrifice. The same mediator is God, to the end hee may do the offices of priesthood touchinge intercession, and of a kinge, touching victorie triumphes, gyftes, and gouernment of the church. And although these cases can∣not throughly be seene, and are more nearer beholden in that same lyfe eternall: yet notwithstanding it is need∣full that in this lyfe we thinke vpon the beginninges of this wisdome, (that the admiration and desire after the felowship with God) might be inflamed in vs, and that as thankful vnto him we should praise him in these great benefites that the onely begotten Sonne of the eternall Father tooke vpon him nature of man, to ouercome death, and restore to vs lyfe, and gather together his e∣ternall Church and be an intercessor for vs.

Verse. 8. Aske of me and I will geue the Nations for thine inheritance, and the costes of the carth for thy posses∣sions.

SO greate plentie and abundance of doctrine is there in this psalme, that it cannot be comprehended in many volumes of comentaries. Therfore I shalbe con∣tented to entreate vpon the speciall places. And there are in this verse three chiefe and notable places. The first a Testimonie of the deuine nature of the Messias. The se∣cond a doctrine of the callinge of the Gentiles. And the thirde a difference of the kingdome of Christ, and other kingdomes touching these places, I will be briefe, least that my comment growe too greate.

Therefore like as the Epistle of S. Paule. Hebr. 1.* 1.22 doth excellently vrge the efficacie of those wordes in the next verse, to confirme the diumitie of Christ. To which of the Angels said God at any time, Thou art my sonne, this day haue I begotten thee? So we both may and ought to apply this verse to confirme our selues, and confute the Arrians, To which of the Angelles saide God at any time? Aske of me, and I will giue thee nations for thine inheritance, and the costes of the earth for thy possession. For in deede the Angels are not Lords ouer mankinde, but are created for the seruice of God and his Church. But this Lorde is heire of all things, because by him, and for him, all things were created. Let vs therefore remember this te∣stimonie, and let vs adioyne the same vnto the other sentences, which confirme the diuinitie of Christ, and confute blasphemers. Moreouer so ofte as we speake of the calling of the Gentiles, let these three things be chie∣fly considered: First, how great the force of the mercy of God is, gathering his Church of the miserable masse or heape of Heathenish men, which are Idolaters, defiled with wicked slaughters, lustes, theft, lyings, periuries,

and finally, with such filthines, as my tong both trem∣bleth and escheweth to speake of. And it is profitable in these histories to consider the greatnes of the mercy of God. We vse to maruell lesse, that God reuealed this Gospell vnto the Jewish people, amongst whom had remayned some doctrine touching God, and with whom there was some honest discipline. But let vs compare Rome in Neros time, vnto Nazareth. First, the true God was altogether vnknowne at Rome, moste men euery where were Athe••sts or godlesse men: the residue wickedly worshipped idols. Secondly, the whole Citie was full of most filthie lustes, which were thought to be pleasures, permitted, not worthy of punishment. Thirdly, money, bribing, and vsuries, were had in price of prayse. Lastly, no reuerence towards God, no shame∣fastnesse, neither regarde of any trueth and iustice. And yet God commaundes his Church to be gathered vnto him euen in such a Citie, and such then were the maners almost throughout all the world. In this example is the greatnes of Gods mercy seene, that vnto suche persons where as discipline was so vtterly extinguisht, euen the worde of God doth ••ounde, calling them vnto repen∣taunce, and offering them saluation. And at first it was thought a matter vnworthy amongst the Jewes, that the Gospell should be preached and dispersed amongst those cursed people, which liued in great filthines, with∣out all discipline or good order. Here vpon happened those conflictes of Paule, when he affirmed that the Gospell pertayned to the Gentiles, and that free remission of sinnes, for Christe•• sake, was offered vnto all them which did repent. A great and wholesome consolation is it vnto the godly, to thinke vppon this greatnes of Gods mercy, which is specially seene when we consider how God disperseth his Gospell amongst th••se monsters of men, as then were the heathen, and as now are ma∣ny.

Let vs knowe that this mercy of God is taught vn∣to vs, so often as mētion is made of gathering a Church, from among the Gentiles.

Secondly, the calling of the Gentiles is an excellent Testimony touching the whole effect of the Gospell, which consisteth in the vniuersall preaching of repen∣taunce, and in an vniuersall promise of grace. For, as God calleth all men vnto repentaunce, so vnto all which repent, and beleeue in his sonne, doth he assuredly giue remission of sinnes, and requireth of vs that we beleeue this voyce of the gospell, and call vpon him, in this fayth.

Thirdly, the calling of the Gentiles teacheth vs the abrogation of the lawe, and confuteth the opinion of the Pharisees, which imagineth that men are iust, through the lawe, and the ceremonies of Moses: But there is no discourse equall vnto the greatnes of things which the doctrine touching calling of the Gentiles comprehendeth. Therefore I am nowe more briefe, and do procéede vn∣to the third place.

I haue declared before, that the kingdome of Christe differeth from other kingdomes, in forme of gouerne∣ment, in benefites, and in stabilitie. Now (if it please you) let vs adde the fourth difference, which is taken as of the endes. For in déede other kingdomes haue their limites and boundes, as the kingdome of Rome in the time of Augustus stretched vnto Euphrates. For the Romanes neuer had any successe in their warres with the Persians and Parthians, and other people of the East partes, as the Histories of Crassius and Iulia∣nus, and others do witnesse. And yet although the Ro∣mish Monarchy contayned many Prouinces, yet was she not the Lady of all Nations. But this our king hath most ample boundes, because he ruleth from sea to sea, and from the floode vnto the ende of the world, as it is written in the Psalme 72. But to what ende is al this

recitall of the boundes of the kingdome of Christ? For∣sooth to this purpose, that we maye vnderstande, that the Church is not as a common wealth tyed vnto cer∣tayne kingdomes, and comprised within certayne li∣mittes. But all persons whatsoeuer they be, which call vpon God in faith and in true acknowledgemente of Christ, and doe flee from idolatrie, are the members of Gods Church. Then are not the olde, neither yet the la∣ter Donatistes to be heard, which comprise the Church within narrow limites or bondes. For as Donatus and they which procéeded from him, haue prescribed y^e church within the onely boundes of Aphrica, So the Pontifi∣call Doctors cry out, that the Church is bound vnto an ordinarie succession of Bishoppes, and that there is no true members of the Church out of their Pontificall go∣uernement. But let vs so surely perswade our selues, that the Church is a congregation of the godly ones, dis∣persed throughout the whole world, which are tied to the worde deliuered by the Apostles, and that there are the members of the Church, wheresoeuer any doe embrace the pure doctrine of the gospell. So at this day vnder the Turkes gouernment, and vnder the gouernment of other kinges and bishops, enemies to the pure doctrine of the gospel, there are some godly persons dispersed eue∣ry where. But peraduenture some man would say, that all nations are not the heritage of Christ. Neither that Christ doth holde all men vnder the yoke of his gouern∣ment. There is nothing that wee can so easilie absolue. For Christ is either Lord and Ruler of the gentiles in this respecte, that he might restore vnto them righteous∣nes and life, eyther els is he the fearefull iudge of the wicked and disobedyent. Therefore, they which wil not imbrace Christ as a Sauiour, ought to feare Christ as the Iudge ouer quick and dead. But it is now time that we come vnto the Exposition of those verses which re∣mayne.

Verse 9. He shall bruise them with an iron rod, and hee shall breake them in peeces like a Potters vessell.

ALthough this verse may by a subtile reason▪ bee ap∣plyed vnto the ministery of the gospel, wherof Christ speaketh. Iohn 16. Cap. The holy Ghost shall rebuke the worlde of sin because they beleue not in me: and of righteous∣nes, because I goe vnto my Father, &c. Yet notwithstan∣ding, the meaning of this verse is playne, that all the ene∣mies and contemners of the gospel are like vnto an ear∣then vessell, which hitting vpon an iron hammer is bro∣ken and dashed in peeces. For as the holy ghost compa∣red in the first Psalme the wicked vnto most light chaffe so in this place he compareth the same with a most fraile and brittle vessell of all others. And as the winde by his blastes scattereth the chaffe, so is iron the confusion and destruction of any Vessel, of glasse, or of earth. This Si∣militude, as also many others, Esaias in his 30, Chapter borroweth of Dauid, when he sayth: Because s••deulie, when he looketh not for it, shall his confusion come vpon him, and he shall be shaken in peeces, as the Potters vessell is bro∣ken with a mightie strike, and there shall not one shearde bee found of his fragments, wherin so much as a litle fire may bee carried out of the Fornace, or a litle water out of the Springe. This Similitude not only paynteth out the frailty and brittle power of the enemies of the gospel, and also the strength and stabilitie of the kingdome of Christ: but al∣so it afterwardes she wesh how reprobate vnto euerye good worke the enemies of the gospell are, as it is writ∣ten 1. Tit. So the Iewes being broken, & bruysed with this Iron mallet, haue none vse neyther publiquely nor priuately, and are vessels of Gods wrath. But would to God that our aduersaries would looke well into this ex∣ample, which stifly strengthen Idoles, & that they would learne Jstice being admonished, and not to despise the

gods, as it is sayd by Virgill.

Verse 13. Now O ye kings, vnderstand these things, be wise ye that iudge the earth.

HEtherto hath the Prophet full of the holy Ghost, descrybed the king Christ and his kingdome: now he maketh a Sermon commendatorie, wherein hee ex∣horteth all kinges and gouerners to acknowledge and reuerence the person and office of this king Christ, and not as bewitched with the loue of their owne wisdome and power, they doe not despise this king anoynted and appointed of the Eternall Father. For this king is the king of kinges, and Lord of Lordes: and not that only, but also is a Teacher, and Master, whose hearers & disciples we ought to be, and not as controlers or Judges. But how few kinges and Princes haue heard this Teacher S. Paule, with a sorowful complaint, 1. Rom. 1. sheweth in these wordes. Take heede vnto your vocation Brethren, because not many wise men, after the flesh, not many mightye personages, not many noble men, but the foolish thinges of this world, haih God chosen, &c.

Verse 11. Serue the Lord in feare, and reioyce in him with trembling.

THe chiefest effectes or stinges which the preachings of the gospel leaueth in the hearts of the hearers, are feare and faith. For as feare is opposed against the secu∣ritie which contemneth Gods iudgement: so faith is the ouercommer of doubting and desperation. Wherefore if a man will comprehende the effecte of a christian life, let him so define the same, that feare of God may be ioy∣ned with faith, which amids feares reuyueth and com∣forteth our minde, draweth neare vnto God, and asketh,

and receaueth forgeuenes of sinnes. This description is euident, and may be vnderstoode in our dayly exerci∣ses. Contrition without faith, is an horrible feare and sorrowe of the minde, flying away from God, as in Saule and Iudas. Wherefore it is not a good worke. But con∣trition with faith, is a feare and sorrow of the minde, not flying away from God, but acknowledging y^e iust wrath of God, and truely gréeued that it hath neglected or con∣temned God, and yet approcheth vnto God, and craueth pardon. Such a sorowe is a good worke, and a sacri∣fice, as the Psalme saith. The Lord is well pleased in those that feare him, and in those which trust in his mercie. When this faith first shineth out, new obedience (is begun in the gouerning of our priuate life and vocation) and in sorrowes, which pleaseth God for Christes sake, and is a worship of God: that is, a worke wherin God déemeth himselfe to be honoured of vs.

Verse 12. Kisse the Sonne, least he be angrie, and you pearishe in the way. Because sodenlie shall his anger waxe whote, but, blessed are all they that put their trust in him.

THis last verse vseth a most sweete worde, wherin hée commandeth his Sonne to be heard. Kisse (saith he) the Sonne, that is, he shal come vnto you and shal louing∣ly and swéetely embrace you, geuing you a kisse, and an embracing, Reconciliation, and life Eternall. He loueth vn∣faynedly, which geueth a sweete kisse from his hearte. Therefore the Sonne of God loueth vs, proferinge vs a swéete kisse from his heart. The Eternal Father loueth vs, whiles he will haue vs swéetely to kisse the lippes of his Sonne. But in this place we must consider a con∣trarietie. The vngodly are not delighted with the kis of Christ, but spit vpon him, and with all maner of crueltie defile the face of Christ. Vnto these doeth this Psalme

threaten punishment. But as touching the others which are delited with his kisse, he saith, Blessed are al they which put their trust in him. These wordes doe teach what kis is here requyred: Forsooth, fayth, or confidence calling vpon God for Christes sake. This faith, (when we shal with inuocation or prayer, exercise) then shal this psalme be more manifest approoued in vs, and we shal finde that this promise is not in vaine, but that it is thus truelye kept. Blessed are all they which trust in the Lord.

The Prayer of the Apostles repeated out of this Psalme, and needfull to be exercised in these our dayes.

O Lord thou God, which hast made heauen and earth, the sea, and all that is in them, which* 1.23 through thy holy Spirite, hast saide by the mouth of our father Dauid thy seruant, Why did the Gentiles rage, and the people imagine vaine thinges. Kings of the earth stood vp, and the Princes came together against the Lord, and against his Sonne Christ. For in deede they gathered themselues together in this ci∣tie against thy holie childe Iesus, whom thou hast a∣nointed: Herode and Pontius Pilate, with the Gentiles and people of Israel, to doe that which thy hande and Counsell haue decreed to be done. And now O Lord, beholde their threatninges, and strengthen thy seruantes with all confidence in thee, to preach thy word. Graunt this, O Lord, we beseech thee, to the honor & glory of thy holy name, Amen.

The thirde Psalme.

Domine quid multiplicati sunt. &c.

THE ARGVMENT.

THe rule (which Hilary setteth downe in his bookes of the Trinitie) doth well like me, That wee muste from the causes of speakinge, borowe the vnderstandinge of thinges spoaken. But the Title sufficientlie declareth what oc∣casion constrained Dauid, to write this Psalme. For although it greeued Dauid, to be throwne out of his kingdome, and to haue sedicion stirred vp by his Sonne, whome he greatlie loued, and himselfe bereaued of that glorie of wisdome & iustice which he had: yet notwithstanding, these were not his chiefe greefes. An other far more great vexed him: in that he sawe his owne sinne was the cause o•• so great mischiefes and transgressions, wherein manie which were holie perished. Herein he iudgeth him∣selfe to be the plague of the Church and of Gods people, and did feele such a huge burden of his sins, that he acknowledged him selfe, not able to beare the same. Therfore he feared, least that God had vt∣terlie cast him away, as Saule, and other Tyrantes, which were the vessels of Gods wrath. With this feare and sorowe had hee no doubte bene vtterlie quailed, but that he did inculcate into him selfe the words of forgiuenes which he had heard of the Pro∣phet* 1.24 Nathan. viz. The Lord hath taken away thy sinnes. In this voice of God setling his harte at rest, he re∣uyued, and began to call vpon God. Therefore al∣though he wrastled with the tentation of casting a∣vvay:

yet by faith he strengthned him selfe, and ouer∣came both all doubtfulnes, and dispaire. Which things sith they so be. Let euerie one of vs which re∣pent vs of our sinnes, returne vnto God with con∣fidence of reconciliacion for Christs sake. Neither let vs dispaire by the greatnes of our fall, but let vs holde that the mightie power of the Sonne of God is to be preferred before the sinnes of all men: ney∣ther to our other offences, let vs also adde blasphe∣mie, which accuseth God of Lyinge, and denyeth forgeuenes of sinnes, let these suffice, to be brieflie spoken of the Argument of this third psalme, which setteth downe necessarie consolation, that God will not haue vs dispaire although wee haue horriblie fallen and offended. Because when, Dauid was an a∣dulterer and a murtherer, and repented him & fled vnto God, he not onelie receiued him into fauoure and grace, but also restored him afterwardes vnto his kingdome, as in the rightfull recouerie of that, which before he had lost.

Verse 1. LOrd, how are they increased which trou∣ble me, many rise vp against me.

HE beginneth this Psalme, from a so∣rowful complaint, wherin he bewai∣leth the greate force of his troubles, and, the concourse of his calamities, For who is able to expresse in words with how great floodes and stormes of sorows, Dauid was tossed by rea∣son of his adulterie. First was his daughter deflowred, after that folowed the slaughter of his sonne. afterward sedition being moued by his sonne, their wiues was de∣filed, the Citzens were slaine, and the father put to flight

and it was a lesse thing for Dauid to be thus spoiled of his kingdome, then to be bereaued of the great glorie of the power, and fauour of God. Amongst so great mise∣ries and sorowes, hee truely felt, Inward feares, outward fyghtinges.* 1.25 Yt is some help when sinne meeteth not with mischiefes. That is truely said: for sorow increaseth, when we acknowledge that we procure our selues ca∣lamitie through our owne transgression, and when for grieuous sinnes, we feele the wrath of God.

Verse. 2. Many say vnto my Soule, there is no sal∣uation for him in God.

THis voyce signifieth no light griefe. But of one wrastling with temptation of casting away. I la∣ment not for my banishment and losse of my kingdome, but for an other farre more lamentable mischiefe, be∣cause I feele the wrath of God, and acknowledge that I haue geuen the cause therof by so many my sinnes and offences which haue folowed my fall. For my sake (saith he) God being angry with me, hath suffered sedition to be stirred vp, euen of my owne Sonne. After the sedicion folowed the defyling of my wyues, and much slaughter through out my whole kingdome, and many other mis∣chiefes which accompany ciuill discordes, and innume∣rable soules oppressed with eternall wrath of God by meanes of the sedicion. Many of the saintes because of offences dyed for sorowe, and also many of the saints through contagion of sedicion haue shaken of the holy Ghost and are oppressed with the eternal wrath of God. Neyther is it doubtfull but some of my wyues are euen dead for very sorow. Thus I beholding so huge a mul∣titude of euils, (saith Dauid) do thinke my selfe to be the plague of Gods Church, & a vessell of his wrath, and peraduenture am for euer cast from Gods fauoure.

Verse. 3. But thou O Lorde art my defender, my glo∣ry, and the lifter vp of my heade.

EVen as in the nature of thinges, there are chaun∣ges as of the day and of the night, of sommer, and winter. So in the brests of the Godly ones ther is great interchaunge of temptations and consolations. Where∣fore as the next verse discribed a most sorowfull temp∣tation: So this verse painteth out faithe, wherein he assureth himselfe, he was not forsaken of God. But truly receyued, hearde, and shall féele helpe, mitigation and deliuerance from God. And although not onely mine e∣nimies cry out, that I am forsaken and cast awaye of God, but also my conscience accuseth me by the Law: Yet notwitstanding I do not swerue away from thee, but I flee vnto thee, crauing and expecting delyuerance or surely mitigation. For I knowe, that prayer made in faith of the Sonne of God, is not in vayne, as Epi∣cures do thinke: for as much as thou hast both geuen vs commaundementes of prayer, and a promise of hea∣ringe.

Verse. 4. I cryed vnto the Lorde with my voyce, and he heard me out of his holie hill.

Verse. 5. I slept, and slombered, and awaked again because the Lord did comforte me.

A Consolation taken from the verie deed. Thou hast often times preserued mee callings vpon thee. Therefore I nothinge doubt but henceforth thou wilt saue me, calling vpon thee. And with this verse agreeth that saying of S. Paule. 2. Cor. 1. Wee haue receyued in vs the answere of death, to the end we should not put confi∣dence in our selues, but in God which raiseth vp the dead, which hath taken vs out of so great daungers, whereupon also

we do conceyue hope that it shall come to passe, that he will hereafter deliuer vs also. Therefore being confirmed with these examples of deliuerances, let vs be more feruent in praying, and let vs cr••ue that our determinatiōs and the euentes thereof may be gouerned by God. For as* 1.26 saith S. Paule. He is the same Lorde ouer al, and rich to∣wardes al, that call vpon him. For as without respecte of any personne, he is angry with sinne in all men, so he re∣ceyueth all men equally which flee vnto his Sonne the Mediator.

Verse. 6. I shall not feare many thowsandes of people which encompasse me rownde about.

IN the whole Booke of Psalmes, this order is to be obserued. He being tempted, Prayeth: Praying he is delyuered: and being delyuered he geueth thankes. So in this place Dauid being delyuered from feares (which are the feelinges of Gods wrath) doth now with a cher∣full voyce geue thankes vnto God for his consolation and victorie, & witnesseth that faith is not an idle know∣ledge, but a confidence setled in God, and from an hye dispysing the furtes of the worlde and of the deuill, accor∣ding to that saying. 1. Iohn. 5. This is the victorie that o∣uercometh the worlde, euen our faith.

Verse. 7. Arise O Lorde, saue me my God: because thou hast smitten all mine enimies vpon the iawe bone, thou hast broken the teeth of the vngodlie.

HE mixeth a prayer with thankes geuing, as S. Paule knitteth these together in the 1. Thessal. 5. without ceasinge praye, in all thinges geue thankes. Neyther in deed is it obscure, why God requireth thanks geuing. For first he will haue vs assure our selues that good

thinges are not geuen vs by chaunce, but that God doth truly care for vs, and that he heareth oure prayers, and that we are helped of God. Moreouer he will haue this our confession, to be a witnesse before other men, of his prouidence, and he will that others shoulde be confir∣med, that they may truely belieue that God hath care ouer mans affaires, and that the prayers of the Church are heard of him.

Verse. 8 With the Lorde there is saluation and, thy blessing is vpon all thy people.

IN conclusion he prayseth God that this name is not a vaine thing, that he doth not neglecte men, but tru∣lye heareth such as vnfainedlye praye vnto him in the church, and kepeth his promises. He discribeth also his church from other nations which blaspheme Christ, af∣firming his blessing, (that is to say) promise of the for∣geuenes of sinnes, and of lyfe euerlasting is no where to be founde but in his church. With this consolation or comforte, let vs confirme our selues against the thun∣der boltes of the Popes vniust excommunication, and let vs beleue, that God blesseth, when our enimies vniustlye curse vs.

❧ The fourth Psalme.

Cum inuocarem exaudiuit me Dominus.

THE ARGVMENT.

SEeing there be many things which can disturbe the godlie minde from his quyet state: Then euen speciallie doth that tentation trouble vs, when we consider our own miseries, & the pro∣speritie of the vngodlie. For the thing it selfe, & the euent thereof sheweth, that the Church, and all the godlie ones are burdened with greater multitude of calamities, then the other filthy skome of mankind. And contrariwise, wee may see the vngodlie puffed vp with fortunes fauour, and despising a farre of, the miserable and sorrowfull societies, obseruers of the heauenly doctrine. These sorrowful spectacles doe often moue the godlie ones, to thinke that in vaine they bestow so great studie and diligence in expoun∣ding and defending the doctrine deliuered from God, & that they are much wiser, which follow plea∣sures & whatsoeuer pertaineth therunto, with al care and trauaile. For they which singularlie loue the studies of heauenlie doctrine, not onely neglecte worldlie matters, but also are proudlie derided and troden vnder foote by the wicked, and are caste out to all tormentes of Tirantes and Heretickes. But vnto this no light stumblinge block is opposed a strong conclusion, drawen from a comparison bee∣tweene benefites spiritual & corporal. And though riches and honoures are the giftes of God, yet they onelie serue but to the vse of this mortall and fickle life, neither are they that principall good thing, to

the which mans nature is speciallie ordeined: For what is more vncertaine then wealth. Cum Irus sit subito, qui modo Craessus erat? When he is soone made a poore. Irus, which was erewhile a riche Creslus. What is more vaine then honour, when it is either fayned, or not of continuance. When the vngodlie therfore haue lost their slender and transitorie good thinges, they lie in their miseries without God, without con∣solation, without calling vpon God, neither see they in their minde anie remedie for these euils. Pompey fleeing from out of the hoaste at Pharsalia, was not onelie forsaken of his friendes, but also was slaine by the commandement of the Egyptian king. In this so great calamitie, no riches, no pleasures could af∣swage Pompeis sorrow, but this mighty personage be∣ing destitute of al comfort, perished euen like a sillie poore Sparrowe. So Cato and Brutus being vtterlie broken with greatnes of calamities, and with the sodaine change of their former good fortune, killed themselues. But the godly ones acknowledge Gods will in calamities, and submitte themselues to God, after a certaine sorte, when he punisheth them, but yet they craue of him mitigation of punishmentes, and they finde that their prayers are heard, and they truelie feele in their hearts a ioy ouercomming sor∣rowes. These good thinges are proper vnto the Church onelie, and doe farre excell all victories and triumphes of Pompey or Julius Cesar. Let vs therfore learne to applie this Psalme vnto our vfe, and the good thinges which the gospell bringeth vnto vs, (seeing they are permanent and eternal,) to prefer them before the shadowes of pleasures and other commodities, wherewith those abound, vvhich are vntruelie thought to be blessed. But hovv harde a matter it is to vvithdravve the minde from these

shadovves, vnto the true good thinges, and in them to settle our heartes, (vvhether vve haue or lack cor∣porall commodities) it may bee knovven by expe∣rience.

Verse 1. WHen I called, the Lord of my righ∣teousnes heard me.

GReat is this benefit which the church enioyeth, and (as the Grecians say) The best possession, in that it retay∣neth a certaine order how to call vpon God, and hath his promise to be heard. For other Nations know not after what sorte God is to bee called vpon, and they stande in doubt whether they be heard, because they haue not the promises of God vnderstoode nor kno∣wen, neither know they the Mediator, who delyuereth our prayers vnto God. Let vs therefore geue God thankes, so much as our soules can conceiue, for that hée hath made him self knowen in his Church by publishing his promise touching the Mediatour, that we may assu∣redly holde, why and wherefore (mannes nature offen∣ding) may be receiued into Gods fauour, and be hearde of him. And many were wonte to aske of vs, why Da∣uid spake thus. God, my righteousnes.

Wee must borrowe the declaration of this particle, from that place wherein the doctrine touching Justifica∣tion is sincerely expounded, God is our righteousnes, not as Osiander declaimeth (dwelling in vs effectually ac∣cording to his diuinitie, and working or mouinge vs to doe iustly.) But iustifying vs, that is, forgeuing vs our sinnes, and imputing vnto vs righteousnes: (and if wée shall speake more amply) receiuing vs, and reconcyling

to him selfe for his Sonnes sake our Mediator, crucified for vs, and raysed from death to life. For, although we denie not that God dwelleth in vs, and that he is also ef∣fectuall in our hearts: Yet notwithstanding, not in such maner is he our righteousnes, and so called (whereby he dwelleth in vs as it were in temples:) but so farre foorth as he absolueth vs from our sinnes for his Sonnes sake. As in another place it is more amply sayde, and as hée pronounceth vs iust, and coadopteth vs into the societie of his euerlasting blessednes. But omitting to refute Osiander (which to doe is not our purpose now) let vs shew why the Psalme maketh mention of the Righte∣ousnes of God. Neither is there any thing in déede that we can so easily manifest▪ For, as Danyel in his 9. cap. prayeth, We come vnto thee, not in confidence of our owne righteousnes, but of thy great mercie, heare vs for the Lordes sake. So Dauid teacheth vs by his example, how wee may come vnto God, and craue benefites of him, sithens it is euident that we are defiled, vnworthy, and diuers wayes guilty: and surely the bitter remembrance of this vnworthynes in vs, is a greate impediment vnto our prayer. I crie vnto thee (saith he) and beléeue that I am heard, not for my righteousnes, which is eyther none at all, or surely vnpure: but for thy righteousnes sake pro∣mysed in the gospell. For I beleeue that when I flée vn∣to the Mediator, I am iust: that is, I obteyne remission of sinnes, also reconciliation and acceptation to the lyfe eternall. Here is to be repeated the whole doctrine of Justification, which is delyuered els where more at large.

Verse 2 Thou hast set me at libertie, when I was in trouble.

Another good benefite of God geuen to his church, is Firme Consolation, which not onely healeth vp the

scarres, but also the woundes. For what are the com∣fortes of Philosophers? but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or delectations in time of aduersitie as Virgil saith of Aeneas: Dictis moerentia pectora mulcer. He comforteth sorowfull hartes with wordes. For neyther doth phylosophie shew the benefite wherein our mindes before tossed with stormes of calamities, might as it were in a quyet ha∣uē be setled at rest. But the Gospel sheweth vs the wil of God, not casting away his church because of calamities, but exercysing her in this wrastling, lest that the light of faith & of inuocatiō should be extinguisht in idlenes. For it promiseth the helpe of God delyuering vs, or surely mitigation of calamitie, to the end we may be able throughly to abide the same. But here we can not at ful speake concerning difference of the places of philosophi∣call and christian consolations which is els where of∣tentimes expounded of vs.

Also let the yonger sorte consider the most sweete fi∣gures, which Dauid vsed in discribing both his sorowes, and consolations. Zar. signifieth with the Hebrewes. A seege laid to any place. To which is compared the persecution of the Church. For there can no Citie be so sharply assaulted, as the Church is assaulted of Deuiles & their instruments. For, tyrantes with open vyolence endeuoure to extinguishe the Church: and heretyks with vngodly dissimulation and craft vndermine the founda∣cion of doctrine: yea what offences and confusions is there in the Church it selfe. Finally most true is the say∣inge of S. Paule touching the vniuersall Church, and of* 1.27 all the godly ones. Inwarde feares outward feightinge. Rachab signyfieth an enlarging, to the which rightlye and worthely is compared consolation and deliuerance. For as when a seege is broken vp, they which latelye were in great distresse, and were shut vp as in a prison, do afterwardes walke abrode at libertie and rushe out

that way which is next vnto them: So the Church per∣ceyueth and feeleth the sorowes of her harte to be well ealed and asswaged, so often as she is eyther conforted with inwarde consolation, eyther elles feeleth delyue∣rance redy prest before her eyes.

Verse. 3 Haue mercy vpon me, and heare my prayer.

LYke as in other affaires the minde which is fer∣uēt in affaires, oftentimes rehears••th one sentence by garnishing of the same, so Dauid, in chaunging the wordes, doth repeate the same thinge in the end of his verse which he had said in the beginning. A litle before he cra••ed to be heard for the righteousnes of God, tou∣ching the which righteousnes the Gospel doth at large intreate. Here he prayeth to be heard, by the mercy of God. But although the lawe discerneth Gods righte∣ousnes from his mercy, yet by the phraise of the Gospell, righteousnes and mercy are both one thing in God. For God iustifieth vs by mercy promised for his sonnes sake and for the righteousnes or obedience of his Sonne through his great mercy receyueth vs. Wherefore, there is no difference betwene these two formes of speakinge, viz. Heare me oh God of my r••ghteousnes: And Hake mer∣cy vpon me, and heare me.

Verse. 4. Oh, ye Sonnes of men, how longe will ye dispyse my glory?

THis first part of the third verse grieueously rebu∣keth the vngodlyones s••••••••ing and subuerting the studyes of heauenly doctrine, For we may see many so light of disposit ō and so boldly bragging, that they doutt not to compare the sayinges of the prophetes and of the apostles with Democritus his disputa••yons. Who (as

Cicero saythe) taught with greate Authority, greatest vanityes or tryfles. And Bembus who was after wards made Cardenall, when hee came vnto Sadoletus, and had perceyued that he bestowed some trauell in expoun∣ding Paules epistie vnto the Romanes. Leaue of (sayth hee) these toyes, suche foolish tryfles are vnfitting for suche a graue person as you are. Italy is full of such lyke Judgments, where, when some doe enter into theyre Churches, they say they come vnto a common erroure. Others although they iudge not of the Gospell, as of a vaine tale, yet they abhor the natiue meaning or effecte thereof, as it were a firebrand of seditions and the con∣fusion of policies. Some beinge bewitched with lewde opinions, doe curse the wisdome of the Gospell, as the corruption of good maners, and the lousnes of discipline. These vngodly and prophane iudgements doth Dauid with a graue speeche reprehend, calling the Gospel his glory, like as S. Paule saith: I am not ashamed of the Gospel which is the power of God vnto saluation, to euery one that be∣leueth. And in Iohn. 15. In this is my father gloryfied, if you be mademy Disciples, and that you beare much fruite The wisdome of the Lawe is a certaine magnificent and glo∣rious thing whereby common welthes are gouerned, and this humaine socyetie is kept in good order. But a more necessarie and wholsome matter is the true ac∣knowledgement of the Mediator, which is vnderstoode by the Gospell, and which is the right way leading vnto life euerlasting. Let vs therefore learne to magnify this glory, and to prefer the same before all humain matters. Yea although we be proudlye deryded of Epicures, poli∣tike men and of hypocrites.

Verse. 5. You loue vanities and seeke after leasinge.

THis particle of the second verse may rightly be ap∣plyed vnto the doctrine and lyfe of the vngodly ones. For what are the opinions of other nations touchinge God, but sclaunders, tryfling toyes, and fables. That I may vse Paules wordes. And neyther are they onely so, but many are the open erroures in such as worship I∣doles, as the examples of Ethnikes, Turkes, and Pa∣pistes do shewe, which sith they be knowne vnto all men, I thinke them not nedfull for me to remember thē. And I tremble in eche parte of my body so oft as I think vpon the multitude of the gods which the Ethnikes haue, with such madnes imagined, of theire maner in sa∣crefysing of men, of the wicked and damnable confusion of theire lustes. But I beseech God to represse the ray∣ginge deuil and not to suffer such furies to be sene in the Church. And if a man turne him with minde and consi∣deration to behold the lyfe of the vngodly ones, he shall finde al thinges full of vanities and foolishnes. The vn∣godly séeke after pleasures and such like thinges thereto pertayning.. But howe much vanitie there is in these thinges, what wise man vnderstandeth not? For, mans bodye is weake, his beauty fraile, his health vncerteine, his lyfe short, his hououre vaine, pleasure corrupte, wis∣dome smale, vertue seeble, and his affections boysterous. Finally all these faide away quickly like flowers, and theire chaunge is more easie, then of the swiftest flee that flyeth: wherefore it is euident that not onely the doctrine of other nations, but also the lyfe of the vngodly is most full of vanity and foolishnes.

Verse. 6. Knowe ye that the Lord doth deale wonder∣fully with his holy one.

IN the third verse, he beginneth a consolation which is to be opposed against sorowes, which the godly en∣dure.

But heare, as I consider this verse, I remem∣ber the elegant and learned Paraphrasis, wherewith Eobanus Hessus, openeth this same verse.

Mirificas Domini tandem cognoscite leges In quibus exercet quos amat ipse suos. Depremit vt releuet, premit vt solatia prestet Enecat vt possint viuere & esse super.

The Lorde his marueilous Lawes at length knowe ye, Wherein those whom he loueth, he doth traine: He bringeth lowe, vnto the ende that he, May them comforte, and eke relieue againe. He geueth griefe, and solace sendeth ofte He killes that they may liue, and dwell aloft.

But peradueneure same man will say, It goeth well with the Just. Iohn Baptist, S. Paule, and such like are Just and holy, therefore it must néedes be well with them. This Psalme meeteth with this obiection, and answereth orderly vnto the propositions. Although (saith it) the Maior be true, That it ought to be well with the Just, and after this life all good thinges shall bee geuen and bestowed vpon them: yet not withstanding, God in his secrete and wonderfull counsell, deferreth re∣wardes and punishmentes in this life, and more straitly exerciseth the chiefe members of his church, then others. The causes of this his connsel are manifolde, wherof some are recyted in the doctrine of the Church. For the calamities of y^e godly are eyther 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That is, pu∣nishmentes for certaine offences, as the banishment of Dauid was the puninshmēt for his adultrie. Either els they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 trials or exercises of their faith, as the imprisonmēt of Ioseph, or els they ar 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, notable and euident testimonies of the kinde of do∣ctrine,

and of iudgement to come. Furthermore, tou∣ching the Minor, he answereth, The holy ones in this life are Iust, through Imputation, for the Sonne of God his sake, and some obedience is begun in them. But as yet they are not indued with sincere newnes of life, and agréeable strength touching the Law of God, where∣with they shalbe adorned after death.

Wherefore, while as yet in the immortall bodie they carry about with them many sinnes repugnant vnto the Law of God, as for example, securitie, pride, distrust, impatience, and diuers wandering motions: it is neede∣full that the flesh be mortifyed, and that the old leauen be purged out, which can not otherwise more fitly be done, then by death, and other great miseries which are the ad∣monishers and rebukers of sinne, and of Gods wrath, and doe represse lewde and vitious desires. The mea∣ning of Dauid this worde (chased) doth witnesse, which signifyeth as not without fault, or without sorrow, but sanctifyed and iustifyed by grace.

Verse 7. The Lord heareth my prayer, when I crie vnto him.

HE maketh not mention so oftentimes in vaine of prayer, and hearing, but with great aduise doth he repeate these. For Dauid after his example will haue the Church to teach, that prayer or Inuocation is the mo¦derator of dangers in this life, and most speciall defence in this miserie of mankinde. Like as it is written in the 18. chap. Prouerbes: The name of the Lorde is a stronge Tower, vnto this shall the righteous flee, and be deliuered. And it is commanded vs in Psal. 49. Call vpon me in the day of thy trouble, &c. Moreouer, this sentence witnes∣seth, that prayer is not a vain sounding or noyse: but that it is assuredly heard, and that it obteyneth delyueraunce,

or mitigation agreeable with the will of God, touchinge the which thing, els where in the Church it is declared.

verse 8 Be angrie, and sinne not, commune with your heartes in your chambers, and be still.

VNto the former consolation now addeth he a pre∣cepte touching christian patience, which is, to obey God, in tollerating calamities, according to our vocati∣on: so that we swerue not away from God, or be angrie with him, or contrarie to his commandementes dee any thing, when we are broken with sorrow, but that wee should moderate our sorrowe with acknowledgemente of the will of God, and with hope of his deuine helpe. Concerning this vertue, there are set downe many sen∣tences euery where. As 1. Peter 5. Humble your selues vnder the mightie hand of God, that hee may exalte you in time conuenient. And in the 46. Psalme, Prooue and see because I am the Lord: That is, Séeke not vnlawfull remedies in time of your calamities. As Saule before his last battel (fled for helpe and remedie vnto the witch) But settle your heartes in God, whose hand is able and 〈…〉〈…〉 both to debase and exalte. Think with your selues that the Church is not ordeyned for idlenes & pleasures, but •••••• a sharpe and fierce warfare, which can not be en∣dute•• but with greate vertue. Call vnto youre mind the Sonne of God, who sith by assured prouitence of God he suffered most bitter calamities, it were a thinge con∣trarie vnto all right, and vnequall, that we should couet such pleasant idlenes, especially when through our offen∣ces, the wrath of God is prouoked. Set before our eyes the examples of mightie personages in the Churche: which were in greatest miseries, yea behold well the whole creation of thinges which is horribly profaned of the vngodly, and suffereth this abuse holding this assu∣red

perswasion, the day will come, that after a while, it shall be together with the children of God delyuered from these molestations. Considering these and many o∣ther in your mindes, be still, and bridle your affections, that they burst not out beyond their bonndes, and seing it is a most difficult matter to performe this obedience, Craue of God that he would geue you his holy spirit the gouernour of youre mind, will and hart, according to his promise. Howe much more shal your heauenly Father geue you his holy spirit, when you aske it of him.* 1.28 Thus farre haue I briefly and simply recyted the meaning of the fourth verse, agreeing with the whole substance of this psalme. It foloweth that I nowe speake of that r••ea∣ning or sence, whereunto S. Paule hath rightly & fine∣ly applyed this verse in 4. cap. Ephesians. For Paule geuinge admonition touching moderation of angre, and pardoning iniuries, alledgeth this verse. Be angry (saith he) and sinne not. And straight waye, he addeth. Let not the Sonne go downe vpon your wrath: Geue no place vnto the deuill. But although it seemed vnto many in times past, that Paule recyted this verse abusyuely, yet let vs kepe stil the rule delyuered vs by Christ. The second com∣maundement touching loue, is like vnto the first, for the vertues conteyned in both tables are nedeful by necessi∣ty of the commaundement, and of the dutie: and are the worship due to God, that is, workes whereby God iud∣geth him selfe to be honoured, when they are donne in acknowledgment of the Mediator. Finally, the obedienc conteyned in both tables beholdeth the same principall obiect, namly, God. Wherefore, there is no absurditie in that, whereas S. Paule applyeth this precept touchinge suffering iniuries amōgst men. For although the obictes are externall in great diuersitie, about the which that excellent vertue, patience is exercysed, as there is one obiect in the punishment of Paule, another in the exile∣ment

of Dauid, before Saules death: yet notwithstan∣dinge there is one and the same obiect inward, or princi∣pall, whereupon is reposed this moderation of sorowe. Let these suffice to be spoken of vs here concerninge the place cited by S. Paule, least any man swerue into that opinion that he thinke Paule vnlearnedly vsed te∣stimonies of the scriptures, as some men cauell at the worthie commendation of that testimonie out of Gen. viz. Abraham belieued God. &c. Concerning which we* 1.29 will speaks of els where,

Now let vs deale with that which is in hand, and see if we can gather remidies of immoderate angre, out of the worde of God, and the wrytinges of Philosophers. For what a mischiefe vnbrydled angre is, and howe hard a matter for an angry man to restraine him selfe that he therby passe not measure, the sainges and examples, (whereof the nomber weary me to speake) sufficiently ••o showe. Pindarus saith, Anger so troubleth wise men, that they sinne. And Iuuenal saith, But reuēgemēt is a com∣moditie more sweete then life it selfe. in the Prouerbes it is said, Mans wrath worketh mischiefe. with these sentences do agree very many examples. But we for breuitie sake wil be content with a few. Theodosius the Emperour, when he was by nature very furious, commaunded a multitude of y^e base people at Thessalonica, (their cause not heard) to be put to death, by reason a fewe souldi∣ers were slaine in an vproare. Hierom the ecclesiastical writer, by reason of the fond contentions touching O∣rigen, so poured out all libertie of anger, that he all to bad, reproched his frend, Ruffinus, with whom he had liued very frendly for thirtie yeres spare, and set forth bookes of bitter speeches, which are yet extant against that man of a right opinion touching the effect of contro∣uersie.

And although priuate men liuing in idlenes and vani∣tie

can gallantly dispute of courtesie and humilitie, (yet the gouernment of them selues (be it great or small) she∣weth what euery one is, and openeth, and manifesteth the very deepe secretes of mans heart, which is couered with many subtilties, and as it were kepte close vnder certaine coueringes of dissimulation. For they liuing in the face of the common weale, are not onely sharply assaulted of theire enimies, but are often times prouoked of theire sociates and fellowes, that they may gratifie theire vngratfull affections of anger. Here is required, courage to cast the golden raine of Pallaces bridle vpon the necke of vntamed Pegasus: & by Medeas medicine made with the bloode of Prometheus, to cast the fierie fominge Serpent in a sleepe, and as I may saye in one worde. To cast Sibels med••inall soppe vnto ba•• kinge Cer∣berus.

And there are sixe causes, why anger must be modera∣ted▪ least that she do any thing against iustice, or other vertues. The first is, the commaundement of God. which most seuerely commendeth vs to this moderati∣on, as in this place. Be angry and sinne not. It is naturall in man to conceyue hote flames of anger, where the hart is so framed, that it fleeth and feareth and striueth to de∣priue euil thinges: But it is the propertie of the deuill to burne with desire of reuenge, and to cary about vnap∣peaseable hatred against a citiʒē of the samecontrie. The second cause is, for that reuenge is the honour due to god aboue, according to that saying. Mine is reuenge, and I will rewarde.* 1.30 For the lawe is more ruler ouer our goods, then we ourselues are. The third cause, is the acknow∣ledgement of our owne frailtie, and of our owne filthi∣nes, for it is properly a pointe of foolishnes, to see other mens faultes, and to forgete her owne. Whereas if we would consider how great our owne faults are, & what filthines we our selues yet beare about vs, we should

easilie beare with other mens infirmities, and very well tolerate them which are not punished by the lawes: as Seneca saith, He easily pardoneth other men, who hath nede of pardon himselfe. The fourth cause, is the remembrance of Gods pardon and forgiuenes, touching the which our dayly prayer admonisheth vs. Forgive vs our trespasses, as we forgeue them that trespas against vs. And the most seuere parable is well knowne in the 18. of Math. of the two seruants. Vnto which parable this Epiphonema or conclusion is added. So shall your heauenly Father do vnto you, if you do not euery one of you forgeue his brother, from the bottome of your hart. For although free remission of sinnes consisteth not in the nature of anye worke, yet God so earnestly requyreth our forgeuenesse, that hee denyeth our sinnes shall be forgeuen vs, except that we also bee confirme the forgetfulnes of euils done vnto vs. The fifte cause is, that true Inuocation or prayer vnto God be not thereby hindered. Therefore S. Paule ad∣monisheth vs, 1. Tim. 2. Pray without wrath or doubting. For when hatreds encrease in the desire of reuenge, the Spirite of grace and of prayer is shaken of, without the which there can be made no true prayer. And what greater wretchednes may be imagined, then man liuing without God, to be cast out to all the dartes of the deuill? Wherefore, if there were no cause of priuate forgeuenes yet this alone is both able, and also ought to bende good mindes to the moderation of anger. The sixte cause, is longest of all, which S. Paule recyteth in these woordes:* 1.31 Geue no place vnto the deuill▪ For through priuate conten∣tions, the doctrine which we professe, is euill reported of, the Church is troubled, many godly me••, by this occasi∣on are intangled with desires of factions, others are hurt by our example, and finally, other affaires more necessa∣ry are hindered▪ All these euils doth S. Paul comprehend when he saith, Geue no place vnto the deuill. So Dauid,

when he might by great right slay Saule that lay in wait for him, yet he spared him, least hee shoulde blemish his profession, or trouble the church by mouing matters vn∣necessarie, or should be the author of an euil example vn∣to the people of God, in killing or slaying of kinges. Af∣ter the same maner let euery one reframe them selues, thinking surely that the deuill, spinneth a long webbe of sinnes and punishmentes, and through one offence, a great ruine of the church or common wealth may ensue. Vnto these heauenly remedies, let certaine sayinges of the Philosophers be annexed, which doe grauely admo∣nish vs to moderate anger.

Xenophon Lib. 5. de reb. Graecis, hereupon saith: These miseries (so farre as I am able to iudge) ought to be ad∣monishers, and exhorters vnto vs, concerning moderation of anger. For if the housholder himselfe so long as his anger is whote, ought not to punish his familie: when as it is euindent, that angry masters haue often times procured themselues more hurte therby, then they haue done vnto others, may we doubte whether we may encounter with our enemie, not by the insti∣gation of anger, but with counsell or aduisement? For anger is a certaine blinds and rash thing. But reason not onely appli∣eth her selfe vnto this purpose, that shee hurteth the enemie, but taketh greater care and heede, that shee hurte not her∣selfe.

Seneca in lib. 3. de Ira, saith: Whilest wee are a∣mongst men, let vs imbrace humanitie, let vs not be a terrour nor a danger vnto anie man. Let vs despise detriments, iniu∣ries, raylinges and backbitinges, and with a valeant courage, let vs beare discommodities. Because, while wee looke about (as they say) and busie our selues, immortalitie is at hande. But let vs now come to the expositions of the verses fol∣lowing.

Verse 9 Offer vnto God the sacrifice of righteousnes, and put your trust in the Lord.

THis verse is a most pleasant exposition or garnishing of the former precept as touching suffering calami∣ties. For he beautifieth this vertue with a most ample dignitie, calling it the sacrifice, that is a worke enioyned by God, wherewith the Lord iudgeth himselfe to be ho∣noured, when it is referred vnto this end, that we obey him. Morouer it distinguisheth Philosophical from chri∣stian patience, by two tokens, whereof one is borowed of the obiect, the other is taken from hope of Gods helpe. Socrates gaue place vnto reason in sufferinge his cala∣mities, and neither craued, nor trusted for helpe from God. Dauid being exiled, obeyeth the will of God, and yet asked of God mitigation or deliuerance. This diffe∣rence is euidently & not obscurely delyuered in the said verse. Offer vnto God the Sacrifice of righteousnes, and put your trust in the Lord.

Verse. 10. Many there be that saye, who shall shewe vs any good thinges? But thou O Lord shew vs the light of thy countenance.

OF all thinges which learned men dispute of, vn∣doubtedly, there is nothing more excellent, then how plainly to vnderstand, what good thinges men ought specially to desire. This questiō cannot philosophy sufficiently expound, by reason of y^e darknes of the mind. But she doubteth of the end of good things, and leaueth others in doubtfullnes. Seing therefore Philosophy doth confesse her darknes, it is nedefull that kinde of doctrine be embraced which God himselfe delyuered, which doth make manifest so great matters. For there are three chief and speciall good thinges of man, which

are shewed in this heauenly doctrine. The first is, True acknowledgment and calling vpon God. The second. Firme consolation in calamitics. The third is. The order of our life. These good giftes doth this psalme comprehend, when it sayeth. But thou O Lord shewe vs the light of thy counte¦nance. That is, s••ing that mans reason is ignorant of God, and of true inuocation, neither hath in her selfe a∣ny firme consolation, and is much more seeble, then that shee can direct her life and vocation (amongst so many snares of the deuil, and in so great a heape of buysines and daungers) I beseech thee our Lord, that with the Gospell, and with the holy Spirit, thou wouldest illumi∣nate in vs that wisdome, which truly knoweth God and calleth vpon him a right, & that thou wouldest strengh∣then our hartes with firme consolation, and gouerne the whole course of our life, and vocation, vnto the glory of thy holy name, and saluation of the Church vniuersall.

Verse. 11. Thou hast made me to reioyce in my hart, whiles they haue plentie of wine and Corne.

THis verse setteth out the degrees of good thinges, although saith he: The benefits pertaining vnto this▪ lyfe are the blessinges of God, and are to be craued of God, yet notwithstanding both when other earthly be∣nefits rise and fall too and from vs, we haue an inwarde consolation worthely fixed and established in vs an o∣ther way, and we preferre this consolation ••a•• beyond al. swete pleasures of this sl••tting and vanishing life wher∣in all thinges as it were hang by a ••••ale thrid, Ethings which haue bene of force, by soden chaunge come to naught. So in the 45. Psalme it is said. All the glory of the kinges daughter is within. &c. (that is to say) the pro∣per beautie of the Church, is ioy of the holy ghost kindled in the heart of the faithfull, ouercomminge all feares of

death, and daungers of hell, and beginninge in vs eter∣nall life.

Verse. 12. I will therfore lye downe in peace, and take my rest.

PEace in this place and in other places often signi∣fieth tranqu••itie of hart, springing of faith, hope, and good conscience. For, faith holdeth not onely that a man is acceptable vnto God through the Mediator, but also that obedience newe begonne pleaseth God, through this hye Priest, bringing our worshippinges vnto his Father. Hope looketh for delyuerance in time to come, according to Gods prouidence, whether it chaunge in this life, eyther els after the resurrection from death. For although wee obtaine not alwayes corporall delyue∣rance, yet we surely knowe that there shall folow an v∣niuersal delyuerance of the Church after the resurrection wherein God shall wipe away all teares from the eyes of the Godly. Conscience setteth her selfe at rest in goodnes of the cause, whereof God is the author, approuer, and de∣fender, as Teucer ••aith in Sophocles. In a good cause, it becometh vs to haue a good courage. These three, namely Faith, hope, aud good conscience, are the causes of peace, touching the which this last verse mencioneth. I will therefore lye down in peace and take my rest. Because thou only oh Lord hast made me to put my trust in thee.

❧ The fifte Psalme.

Verba mea auribus percipe Domine.

THE ARGVMENT.

THe fift psalme is a feruent prayer against vn∣godlie teachers, whose mindes are defiled with madde worshippinge of Idolles, theire tongue with blasphemies, their handes em∣brewed with the blood of the godly, and their other mēbers stained with wicked lustes. These teachers (as furies sent out of hel to trouble the church) prayeth to be destroyed, and that the puritie of doctrine and therewith his churche also, might be preserued and defended: There may also be obserued in this psalm a manifest figure of the vngodlie doctrine, and of the vngodlie councels, which tend hereunto, that true inuocation & prayer vsed in the church might vtterlie be extinguisht. And because euerie prayer conceyued by the holie ghost hath effecte of promise, let vs not doubt, but God will helpe vs, to the end the vngodlie may be confuted, which say. where is now theire God. Psal. 114. Ver. 9.

Verse. 1. INcline thine eares O Lorde vnto my wordes, consider my meditation.

Verse. 2. Hearken vnto the voice of my prayer, my kinge and my God, because I will praie vnto thee.

THere are two differences of true and false Inuocation, viz. whereof me must continually consider in reading of the Psalmes. The one is, touching the essence of God. The other touching the will of God. So often as a man begins his prayer, let him consider with himselfe what he calleth vpō and what God he is, which he calleth vpon, or pray∣eth vnto. After that also, the Will must be considered, what maner God he is, and why he doeth heare vs. So in this place Dauid discerneth by the same Inuocation or prayer, the true God, from counterfet and false gods. For, Iehoua is a peculiar name, whereby the Church a∣lone of the fathers, and the Israelites called vpon God. And there is a great Emphasis or force in the wordes. My king and my God. As if he sayde, Thou which true∣ly beholdest and curest my griefe, thou which truely re∣ceiuest and hearest me, for thy Sonnes sake the Media∣tor, which is the king of the Church.

This admonition of the difference of true and false in∣uocation, is in another place largely delyuered, which in déede ought to be considered vpon in all our Inuocation and thankesgeuing. Also, let that be considered, that true Inuocation is of two sorts. The one, which worketh by cogitation of the minde, and with confidencies illumi∣nated or enlightened in the will fleeing vnto God, in∣wardly crauing and expecting Gods benefites. The o∣ther, which with the voice or tongue expresseth those mo∣tions of the heart, and consenteth with the heart. Be∣cause god requyreth the expresse voice also, and that o∣thers

may be instructed and confirmed, yea to the ende that the very deuils, when they heare the true god called vpon, might tremble for feare and flee away. Finally, let there be obserued ardent affections of wordes, wherin he earnestly vrgeth to be heard, as thus: Heare me, con∣sider me, And Geue eare vnto me.

Verse 3 O Lorde, thou shalt heare my prayer, betimes I will stande before thee earlie in thy Courte, and in thy Con∣gregation.

ALthough God is not tyed to any places or times, and alwayes heareth them that call vpon him, (in∣lightned with acknowledgement and faith in the sonne of God,) yet notwithstanding the morning season is dée∣med most méetest for meditation and prayer, when oure bodies are neither ouercharged with meate, nor with fumes of stomack, and a most earnest intention may be in an emptie stomack. And it is not amisse sayde of a certaine auncyent wryter, That, Praier is a most harde worke, because not onelie the intention or earnest minde is re∣quired, But also, a consideration of the reuelations or testi∣monies of God, and a difference from heathenish inuocation, as also a thinking vpon Gods promises, and faith. Therefore Dauid vseth here notable Metaphores, (I will stande in thy Court, and in thy Congregation,) to signifie vnto vs, that it is no slender or base work to pray vnto God. For there is a difficulte attention in recyting the prayer, and it is needeful that there come together a true cogitation of God, and motions of the heart towardes him. And there is enflamed a sharpe conflicte in all earnest prayer, or inuocation, when we reason in our mindes, whether, and why we are receaued vnto God, and our sighinges, and prayers are heard. Our sinnes accuse vs, and our trembling and amazed mindes flée from God: but in this

doubtfulnes and flight, must we not cease from praying. Wherefore, against this accusation we must oppose the wordes of the gospel, which affirmeth, that although we are sinfull, yet we shall be accepted vnto god freely, for his sonnes sake. But concerning this conflict, I haue bene more briefe, least my exposition should be too long.

Verse 4 Because thou art the God, not pleased with anie wickednesse, and the euill man shall not dwell with thee.

I Sayd a little before, that in euery our prayers wee must consider well, who, and what a one god is. He therefore teacheth in this verse, what maner a one god is, Namely, Wise, Bountifull, lust, True, a Iudge sincere, Free, and Mercifull. For, god is such a one as he expres∣seth him selfe to be in the Lawe, nothing delited in mur∣thering, wandering lustes, thefte, lyinges, and other mis∣chiefes: but rather punisheth these euils which are repu∣gnant vnto his law. For god oftentimes affirmeth that he neither will, nor doth allow sinne, as in the 8. Chap. of Zacharias, it is expresly saide of sinnes. These are the thinges that I hate, saith the Lord. Seeing then god is true, we must most firmely beleeue that god is not the effectuall cause of sinne in men.

Verse. 5. The proude furious fooles shall not stande in thy presence, thou hast hated all those that woorke ini∣quitie.

WIth this verse agreeth that notable sentence which is extant in the booke of Iob, chap. 13. Hipocrites shall not enter before his presence. For, god hateth and detesteth nothing more then the arrogancie of hypo∣crites, which challenge vnto themselues prayse of righ∣teousnes, and extoll themselues aboue other sinners. So

is it written in the 16. of Luke. Whatsoeuer is glorious in the worlde, is abhominable in the sight of God. (That is,) whatsoeuer is gloryous without the acknowledgemente of god, and feare of god, that is confounded. Therefore happens so great ruines of mightie persons, which not onely excelled in worldlie power, but also in prowesse.

Verse 6. Thou shalt destroye them that speake lea∣singes: The Lord abhorreth both the bloodthirstie, and the deceitfull man.

VVE must deligently consider the efficacy of the word, wherewith the Psalme reprooueth bloodsucking Sophisters, when as it so saith, The Lorde abhorreth both the bloodthirstie, and the deceitfull man. For, the worde (abhorreth) signifyeth not onely a plaine reie∣ction of the persōs, but also a grieuous displeasure to light vpon them, mixed with some sorow. Let the grieuous∣nes of this worde terrifie vs, not onely from wrongfull murthers, but frō euerie Sophistical, subtile, or deceiue∣able doctrine, when as falshode and leasinges are more dangerous (vnder the coloure of trueth) then those be which are manifest. For as the deuill is both a lyer, and a murtherer, so vngodly teachers are not onely the crafts masters of plausible lyinges, and of corruptions of the true doctrine, but also are the prouokers of kinges and Princes vnto crueltie: As a certaine Monke in a pub∣lique Sermon in the hearing of the Emperour Charles the fifte, saide: That God would not be mercifull vnto him, except the Emperour did first wash his whole arme with the blood of the Lutheranes. I quake to mention this saying, so cruell to heare: For was there euer so sauage barba∣rousnes at any time, wherein was so great crueltie, and so great thirst after ciuill bloodshed, as there is in these Hipocrites, for none other cause, but that we agrée not

with them in theire opinions, but, this litle verse admo∣nisheth vs, that we be not polluted with theire compa∣ny, which striue by might and maine against the truth, and most cruelly kill the godly ones, for prosessinge the true doctrine. For, it threateneth vnto those sophisters and parricides, a tragicall distruction saying. Thou shalt destroy them that speake leasinges. &c.

Verse. 7. And I in the multitude of thy mercie, will enter into thy house, and will worshippe thee in thy holie place, in thy feare.

ALwayes when we pray this most grieuous obiec∣tion troubleth vs, that no sinner is heard of God. Iohn. 9. God heareth not sinners. All men in this our vile nature, are sinners. Ergo no men are heard. This ob∣iection is not to be expounded as a thinge sclender, ney∣ther yet of smale effect, least that it do discourage vs from inuocation or prayer. Therfore we must first answere vnto the maior, by distinction: Some are sinners which earnestly repent them, others are sinners not repenting. Albeit therefore, the maior is true, if it be vnderstood of those which do not repent. Yet it is false, if it be vnder∣stood of those which repent thē, or turne vnto God. More∣ouer the minor is also to be distinguisht. All men in this our vile nature, are sinners, but after a diuers maner. Some are without repentance, these are not heard. Some are conuerted vnto God. For euen in the conuer∣ted there yet remaine vices, or leude affectes, or flames of lustes, which they resist notwithstanding, which are called veniall sinnes, or sinnes pardonable. But there∣with they retaine not the purpose of sinning: and it is sure, that these are receyued into Gods fauour, and are heard of him. Vnto this resolution, doth this vii. verse allude, naming fear and confidence in the mercy of God.

For, feare signifyeth a true contrition or sorowe, and a good purpose in obeying God. But so often as mention is made of the mercy of God, faith is to be vnderstoode by relation, whereby we beleue that mercy happeneth vnto vs. Therefore the meaning of this litle verse, agre∣eth in all p••••••••tes, with that prayer of Dauid. cap. 9. To thee O Lord belongeth Righteousnes, but vnto vs confu∣sion and shame: wherefore not in our righteousnes do we poure out our prayers before thy presence, but in thy manifould mer∣cies, heare vs for the Lordes sake.

Verse. 8. O Lord direct me in thy righteousnes, be∣cause of mine enimies, make streight thy way before me.

THe expresse petition of diuine gouernement which is opposed against that heathnish versicle, Fortune, not wisdome gouerneth life of man. Wherefore suffer vs not O God, to be drawne away of the deuill, vnto vngodly∣nes and other mischiefes, Defend vs against the snares of the deuill, gouerne vs with thy light, and with thy counceles, suffer vs not to fall as deceyued in our er∣roures, or as driuen thereunto by ••••becilitie of the flesh. Greate and meruelouse was the wisdome and vertue of Dauid: and yet we see, that he was nowe and then driuen of the deuill, and other whiles by humaine er∣roure deceyued: as when he commaunded the people of Israell to be nombred. Seing therefore, that the in∣firmitie is great in all men, vouchsafe thou, O eternall God Father of our Lord Jesus Christ. gouerne vs, and geue vnto vs wholsome councels for performance of priuat, and publike affaires, and confirme our hartes with thy holy spirit that they may obey thee that we be not instrumentes of wrath, but instrumentes of mercy and profitable to thy Church.

Verse. 9 For there is no truth in theire mouth theire hartes practise mischiefe, their throte is an open sepulcre, and they flatter with theire tongues.

THis notable discription of vngodly teachers must we diligently consider. For there are foure proper tokens discerninge godly teachers from the vngodly ones. For the godly ministers of the church do cure the woundes of the consciences, that is, of doubt, and of dis∣paire. But the false prophetes do both doubt themselues of Gods will, and also leaue theire auditory in doubting, as the Areopagites in the councell of Trident, do bidde all men to abide in doubtfullnes, and do wipe out all this article in the Simbole or Creede. viz. I beleue in the forgeuenes of Sinnes. yea (say they) beleue thou not, but doubt thou. And this doubtfulnes which is not vanqui∣shed by faith, bringeth forth heauie raginges against God, and also disperation. Moreouer godly teachers are not the trumpetes of seditions, and fyerbrandes of ciuill broyles but with a sound and sincere religion, both loue and nourish peace, as much as in them may be done. Contrarie wise false prophetes, exasperate crueltie in Princes, and studie to kindle ciuil sedicions, and to haue such and so ••any motions distroyed so many honest Ma∣trones and so many infantes slaine, and an euerlasting spoyle and deuastacion of churches. Men say, there is no∣thing more cruell then Panthers or Tygres, and yet notwithstanding we reade that Panthers haue often times spared euen the holy ones in a streete, as it were with a certaine reuerence. The rage of the vngodly tea∣chers doth farre passe these, which so spare no sex nor age of person that they had rather bringe Heauen and earth together, and defile there contrie with ciuill blood∣shed, then to lose theire opinion, honour, pleasures and riches. And that these are true, the history of this our age

from the yeare 1517. vntill this present time euidently sheweth. Which because it is knowne vnto all men, I shall not néede to make any reheresall thereof. Thirdly, Godly teachers do render a reason of theire faith, with all mildnes and feare. as S. Peter saith, and speake those thinges which are true, standing with grauitie, and which are Just, sincere, frendly, and laudable, according to that rule delyuered by S. Paule. Philippians. 4. But contrariwise, the throte of the vngodly is an open sepul∣cre, brething out blasphemies against God, and filthie raylinges against honest men, slaunders and most im∣pudent lyes. As Eaius with a most filthy mouth disa∣loweth mariage of Priestes, and calleth so many honest and godly matrons, as are ministers wiues, she wolues. So Piggliras durst be so bould as to vtter this most fil∣thy speech, which is extant in his writings. That Priest (saith he) lesse sinneth which polluteth himselfe with whor∣dome, then he: that marieth a wife. These speeches do suffi∣ciently declare with what spirit the Sycophantes and Pharasites of the Court of Rome are possessed.

Finally, the speeche of truth is plaine. But an euil cause hath néede of counterfete colowred medicins, which S. Paule calleth in 16. Romaines. Sweete and flattering wordes, deceyuing the hartes of the innocentes. For vngodly doctors do imagine collusions, and fained or coloured méetinges, where vnto many geue good li••ing. But Sy∣cophantes flatter themselues too much, if they thinke that they can so dally in the Church, and scape scotte frée. To wrappe vp the truth trimly, and glose vp theire erroures cunningly. Let them looke for the same end that Iudas had, whome they imitate. For as he betrayed the Sonne of God with a kisse: So these endeuoure to extinguish the Gospell with a certaine deceyuable outwarde show of holines.

Verse 10. Make them a destruction vnto themselues, O God, destroy their deuises, confound them for their mani∣folde iniquities, because they haue prouoked thee.

HOw much God hateth lewd corrupting of the hea∣uenly doctrine, this precepte teacheth: Thou shalt not take the name of the Lord thy God in vaine. And God threatneth both elswhere oftentimes, and also in this place, that he will punish blasphemies against his name, and also reproches against his true doctrine. Therefore let vs thinke it is a great felicitie, that we are deliuered from those counsels of the Bishops of Rome, and from the league of the deuill, which as it blasphemeth God, to the ende it may destroy very many, so it inflameth those bishops, and stirreth vp Tirantes to establish mad wor∣shippings of Images, and other mischiefes. Nothing can more grieuous be spoken, then that which S. Paule saith: If any man teach anie other Gospell, let him be holden accursed. All bitter curses doth hee comprehende in the word Anathema, which signifyeth a matter wherewith God is angrie without any pacifying, and which is or∣deyned for death and destruction. Therefore so doeth Paule and Dauid in this place bid vs to be perswaded as touching the enemies of the gospell. And in the ex∣hortations of the Prophetes oftentimes this threatning is repeated, as in Esay cap. 5. Woe be vnto them, which count euill good, and good euill: darcknesse light, and light darcknesse.

Verse 11 And let them all be glad, which put theire trust in thee, they shall sing praise vnto thee for euer, and thou shalt defende them, and they shall reioice in thee, which doe loue thy name,

Verse 12 Because thou, O Lord, shalt blesse the righte∣ous: as with a shield shalt thou defend him, and erowne him with louing fauour.

I Haue oftentimes saide that the Psalmes haue most excellent lightes of Figures, which it is not inough for vs once to haue seene, but wherein the Reader may dwell, and neuer be able to fill his minde with looking vpon them. He saide briefly in the third Psalme: With thee Lord there is saluation, and thy blessing is vpon the peo∣ple. Now doeth he adorne the same sentence, and diuers∣lie beautify it, with copie of speech, and with excellencie of matter. For, what can be more finely saide, then that he compareth the blessing and helpe of God, vnto a Ta∣bernacle couering vs against the force of stormes and tempestes: and, vnto a shield, defending vs from the as∣saultes of our enemies. These most excellent Figures must we somewhat diligently peruse and explane. The first Figure is taken out of the historie which declareth how the people of Israell wandering in the wildernes, dwelt in Tabernacles, and was by gods prouidence preserued. So let the godly ones alwayes knowe that they are defended, and preserued, not by mans helpe or sauegarde, but by god: as it is saide in Oseas chap. 1. I will saue them, not in strength of bowe nor sworde, but in the Lorde God.

The other Figure is taken of warfare. The chiefe defence of a Soldyer is a Shield or Buckler, which bea∣reth back the enemies weapons. So Faith in time of Spirituall conflicte repelleth the deuils weapons, or in∣strumentes. For faith enuyroneth vs with the presence of Christ, who helpeth vs, that the enemie is not able to subdue vs, euen when we are greatly ouerlayed, and re∣pelleth the insulting enemye. As the deuill layde sore at

Dauid, and went about to subdue him, as he did Saule, but Dauid stoode to him, not in his owne strength, but in faith: (that is) in confidence of gods presence, of whom he was strengthned, least he would haue fallen. And hee beléeued that he was not de••••late, nor cast from out of gods fauour, nor forsaken of god: but that he was recea∣ued and preserued vnder gods defence, and that he should be deliuered from all euil, and enioy the socyetie of gods Electe in the life eternall. And neither was he satisfy∣ed with the names of Tabernacle and Shielde, but he addeth moreouer the Metaphore of Coronation, or Crowning, because he would signifie that God both hel∣peth them which fight in a good cause, and also geueth them the victory, whose badge is a Crowne, according to that saying: No man is crowned, but hee which striueth ••awfullie.

Furthermore, what force the blessing of God hath, and what ioyfull gladnes the acknowledgement of the presence and helpe of God stirreth vp in the hearts of the godly ones, the heape of wordes after a certaine sort de∣clareth. They are (saith he) glad, and they shaell sing, &c. Finally, they triumph as Conquerors, deuyding riche spoyles: but the peace and ioy which the holy ghost stirreth vp in thē, cannot be expressed in words Therefore I am more bréefe as here, and for a conclu∣sion, I ad herunto a prayer agréeable vnto this fifte Psalme.

The Prayer.

ALthough thou, O eternall God, Father of our Lord Iesus Christ, which art iust, and seuerelye punishest sinners, yet notwithstanding in confidence of thy great mercie promised for thy sonnes sake Ie∣sus Christ our Mediator, I flee vnto thee as a peti∣tioner. And craue of thee with feruent prayers, and with my whole heart, that thou wouldest mer∣cifullie take compassion vpon me, and gouerne mee with thy holie Spirit, that I swerue not from the rule of thy holie worde. Deliuer thy vniuersal Church, and me sillie sinner, from the manifest violence of Tirantes, and vngodly subtilties of Sophisters, which bende and practise all industrie and force of theire kingdome, vnto our destruction. Be vnto vs a strong Forte and Shielde against all cruell enterprises and assaultes of the enemies of thy Gospell, and vn∣to vs (enuironed with thy fauour as with a Crowne) grant and geue the victory, through thy onelie Son our Lord and Sauiour Iesus Christ, our Mediator, our Propitia∣tor, & our hie Priest, Amen.

❧ The sixte Psalme.

Domine ne in furore, &c.

THE ARGVMENT.

THis Psalme is ful of doctrine concerning grea∣test matters, as, of sinne, of the wrath of God, of punishment, of repentance, and of faith im∣bracing forgeuenes of sinnes, and mitigations of punishmentes. For the Prophet acknowledge∣eth his imperfection and deformitie, and feeleth the wrath of God against sinne, and feareth eternall ab∣iection. This tentation in the godly ones, is much more sharper then death it selfe. Neither in deede is it proper vnto a vaine and careles minde, to enter into reasoninge with it selfe touchinge the great∣nes of sinne, the wrath of God, and faith embracing forgeuenes of sinnes. But this is the proper and secrete wisdome of the Church of God, neither is it learned, but in an vnfayned conflicte, and true wrast∣ling of the minde, and in true Inuocation vpon god. And as in euery conuersion there are two motions, Mortification, (that is) Contrition: and Viuification, (that is) Consolation, which is wrought by faith: So in this Psalme there are not onely most bitter com∣plaintes, and feelinges of the wrath of God: but also Comfortes, wherein the Spirite with inexpressible sorrowe craueth helpe, and wrastleth thorowlie. These are all and singular the conflictes of the godly ones, wherein themselues discerne the greatnes of their sinne, are in great feares and tremblings, which no tongue of man can expresse at full. But least they should vtterlie quaile with sorrowe, they are againe

raysed vp with Faith and Inuocation, whereby they craue Gods fauourable mitigation of afflictions, & doe praie for the vniuersall end and Consummation of the same: Whose examples are proponed in the deluge, in the burning of Sodome, in the destruction of* 1.32 Aegypte, and in the subuersion of the Cananites. So ••aith Hieromie in his 10. Chap. Correcte mee, O Lorde, but yet in thy iudgement, not in thy furie, least I be consumed, and brought vnto nothing. And Abacuck. cap. 3. Lorde, when thou art angrie, remember thy mercie, &c. With such like sayinges doe the Prophetes craue mitigation of punishmentes, and doe also witnes that their sinnes deserue greater punishment. But that God doeth spare and beare with our infirmitie, which cannot a∣bide so great indignation or wrath. Which things sith they so be, let vs not without sorowe, (nor with∣out feare of Gods horrible wrath.) Looke vpon our sinnes, which publiquelie and priuatelie doe a∣bound in mankinde, but let vs thinke to feele smart therefore, and let vs craue mitigation thereof. For there is no doubt, but through true repentance, and ardent prayer, both publique and priuate punish∣mentes are mitigated.

Verse. 1. LOrde rebuke me not in thy furie, nor chastize me in thine anger.

THis most sorowful prayer springeth not in the mouth of the secure or carelesse persō, neglecting or despysing the wrath of God, but in the godly hearte, which considereth how great a thing sinne is, how great a thing the wrath of God is, and so vnfaynedly sorrowing and trembling, when hee feeleth himselfe accused by the Law, and tasteth y^• wrath of God against sinne. Such a heart vnfaynedly craueth forgeuenes of sinnes, conioyned with mitigation of pu∣nishmentes. For he knoweth that in God there is good∣nesse surpassing, which asswageth and mitigateth al iust displeasure, as he himselfe saith in the 11. of Ose. I will not execute the fiercenes of my wrath, because I am God, and not a man. That is, albeit I am horribly angrie with sinnes, and doe threaten grieuous punishmentes vnto the disobedyent, yet I lenifie with immense goodnesse, this great displeasure, and I asswage the punishmentes vnto such as truely repent them, because I will not that my creature should vtterly pearish, and the knowledge of my name to be vtterly extinguyshed vpon earth: but it is my good pleasure that my Church haue her counte∣nance, and that there become many fitte and necessarie persons for the vocations of this life, and of the Church. I will therfore spare a multitude, to the end they may b•• able to endure this warfare. These sentences and such like, let vs daylie set before vs in praying, when as wee are to fall in reckning of publique and priuate punish∣mentes for sinne, and mitigation of the same is to bee craued of vs. Let vs therfore crie with Dauid, and with the whole Church: Lorde rebuke mee not in thy furye, nor &c.

Verse. 2. Haue mercie vpon me, O Lord, because I am weake, Heale mee, O Lorde, because my boones are bruysed.

THe first reason of the Proposition is taken of our in∣firmitie, which is the cause obiectiue. No father is so greeuously sorrowfull when he seeth the great calami∣tie of his louing Childe, as God doth earnestly sorrowe when he beholdeth our euils and miseries: which thing surely many testimonies doe teach vs, which are recyted in the Propheticall histories: as in the 11. of Ose. it is sayde: My heart is changed within me, my repentinges are kindled within me, &c. We are perswaded hereby that we may more willingly flee vnto God, when we beleue that he is mooued with our sorrow. And seeing then this féeble nature of man is not able to beare the greatnes of Gods wrath, if it should so burne as our sinnes doe de∣serue. The Prophets doe craue some mitigation thereof, least that our infirmitie should vtterly quayle vs. As in the 64. of Esay it is saide. And now O Lord, thou art our Father, but we are clay: and thou art our Creator, and we all are the workes of thy handes. Be not ouer angrie with vs, O Lorde, neither remember our iniquities. Beholde, looke vpon vs, we all are thy people, &c. Let there also an Anti∣thesis be considered in this place. Mans comforte can∣not in great and vnfayned sorrowes refreshe or ioy our mindes, as it is written in the 5. of Ose. Hee coulde not helpe you, nor case you of your paine. But the gospel shew∣eth effectuall remedyes, which truely heale the sorrowes of our heartes, as the same Prophet saiih Cap. 6. Because he hath smitten vs, and he shall heale vs: Hee hath wounded vs, and he shall binde vs vp againe. Let vs therefore ac∣knowledge our infirmitie, and let vs craue of God for Christes sake, to haue our sores healed.

Verse. 3. And my soule is sore troubled, but thou O Lord howe long?

THis repetition of the complainte sheweth after a sorte the greatnes of his sorow, and submission. But although the force of these affectes can not be described in wordes: yet notwithstanding this seemeth to be the mea∣ning of the third verse, seinge thou oh true and liuinge God art faithfull, and sufferest no man to be tempted be∣yond theire strength, graunt that without longer delaye I may feele thy presence with me, thy helpe also, mitiga∣tion and delyuerance from alll euils. Bis dat qui cito dat. He geueth twise that giueth quickly.* 1.33 Therefore least I faint in such infirmitie and be vanquished of the cruell enimy, come thou to me with speede, come strengthen me thus weakened and that with speede. For it is eui∣dent that many haue bene broken and brused with con∣tinuance of calamities. Here are applyed those sentences in the psalmes, which with the counsellers at lawe we may call peremptory citacio nes. Lorde make hast to helpe me. &c.

Verse. 4. Turne the oh Lord, and delyuer my Soule, saue me for thy mercy sake.

AN other reason is borowed from the cause impul∣siue, which is the mercy of God promised for christs sake. as if he said. I bringe not vnto thee, deserts of mine, but confession of my faulte, and as a peticioner I flée for succour vnto thy mercy: neyther doubte I, but accor∣ding to the rule of thy promise thou wilt receyue me. For so is it saide in the 2. cap. of Ioel. Be ye turned vnto the Lorde your God, because he is gracious and mercifull and mitigating punishment. And in Nahum. 1. The Lord is gratious and a stronge holde in time of trouble, and knoweth

those that trust in him. But because touching this matter many things are spoken in an other place, I now doe passe on to the other verses.

Verse. 5. Because in death no man remembreth thee, and in hell, who will geue thankes vnto thee?

THe third reason is brought from the cause finall, (as if he said) therfore delyuer me, to the end I may be a setter forwarde, and a witnesse of thy doctrine, and that I may spread thy worthy praise. For in asmuch as they which are brought vnto nothing can not worship God, it may be easily vnderstode, that life is needfull, yea and such a lyfe wherein are not euer during sorowes, which may hinder the worshippinge of God. So in an other* 1.34 Psalme he saith. The deade shall not praise thee oh Lorde, nor all they which goe downe into the neathermost pitte. And in euery place by readinge the propheticalldoctrine, we meetewith like prayers which do craue delyuerance for the glory of God.

Verse 6. I haue laboured with groning, all the night longe haue I washed my bed, and watered my couch, with teares.

Verse. 7. My courage fainteth for heauines, and is sore chaunged, while they all trouble me.

DAuid here with most choyse wordes and most graue sentences both Retoricallye enlargeth and adorneth the former motion of conuersion, which most vsually is called contrition or Mortification. For he againe feeleth in himselfe three signes of true and not fained sorowe, namely vnspeakable syghes, plentie of teares, and saintnes of courage in the face. As saith the Poet. Expletur. lacrimis egeriturq́ue dolor. For it

is true, that with syghes and teares the sorowes of mennes hartes are eased. Also that is manifest true, the like chaunge or resolution and faintnes of courage is the companyon of ingent heauines, so as all lyuely vigor be∣inge consumed, the skinne scarce cleaueth to the bones. Pausanias mencioneth in Phocaice that at Delphos there was an image of Hyppocrates like vnto a pined or consumed body wherein the (flesh being dryed vp and consumed) the lyneamentes of the benes being so coue∣red or skinned with a very thinne skinne, did euidently appeare through the same. Very neare vnto the simili∣tude of this image aproche those persons, which wrastle with tryall of obiection, and thinke them selues to be forsaken of God and damned. Let this suffice to haue put you in minde of this verse. For no affections, speci∣ally more vehement for the greatnes may be discribed in the wordes. Like as the example of Timanthus which Plinius recyteth in his 35. boke and 10. cap. Timanthus was euen a man of very much wisdome. For his history of Iphigenia, is greatly commended of Orators, who standing before the aulter readie to pe∣rishe when she had painted all of sorowfull gesture, but specially her father in lawe, and so had full finished all show of sadnes, then did she vncouer her fathers face which worthely she could not manifest.

Verse. 8. Departe from me all ye that worke wic∣kednes, because the Lord hath heard the voyce of my weping.

Verse. 9. The Lorde hath heard my complainte, the Lord hath receyued my prayer.

Verse. 10. Let them be ashamed and mightely con∣founded all mine Enimies Let them be sore ashamed and confounded quickly.

NOw recoueringe him selfe from out of a vehement and grieuous plonge, whereas no sorow may be

compared, he begins to render thankes to God for that he hath heard his prayer. For these wordes testifie that these former sorowes and sythes proceede from a minde praying vnto God, and in time of prayer resistinge the deuill which went about to distroy Dauid, as he had de∣stroyed Saule. But when as faith like a sheeld is apposed against the weapons of the deuill, they are repulsed, be∣cause faith taketh hold vpon Gods promises and verily beleueth, that we are cared for, are heard, and preserued of God. and affirmeth that we are gouerned by the hand of the Sonne of God present with vs, like as by the hand of God. Moyses was led through the standing waters, as saith Esayas. cap. 63. And as the former verses di∣scribe mortification: So the last verses largely expresse Viuification. that is, Consolation which is wrought by faith. For in euery sound conuertion of man, God mor∣tifyeth and reuyueth, he leadeth downe vnto hell, and bringeth back from thence, as the example of Ionas de∣clareth.* 1.35 For although Ionas was swalowed in the de∣uouring belly of the whale, he came yet to that conside∣ration, as, that he was forsaken of God, and cast out of his fauour: notwithstanding he was within three dayes by a wonderfull meanes delyuered, and safe recouered from perishing. This is the scholehouse of Gods power, and the wrastling place wherein the holyones are exer∣cised, tasting both death and lyfe, hell, and heauenly pa∣radise. But these so greate matters are not learned with a vaine knowledge or insight, but with true and feruent conflictes of the conscience struglinge with the wrath of God, with the lawe, sinne, death, the deuill, and hell. But (as the Apostle saith) Thankes be vnto God which geueth vs victory against our enimies, through Iesus Christ our Lord.* 1.36 For although bitter cogitations come into the mindes of men, wherewith the deuill turneth out and plucketh away many from God: yet as the Prophet

saith He that is in vs, is stronger then he that raigneth in the worlde with force and fraude. So that we may well say with S. Iohn 1. &c. This is the victorie that ouerco∣meth the worlde, euen our faith. And so verily with the Apostle. S. Paule. Rom. 8. If God be with vs who shall be against vs?

The seauenth Psalme.

Domine Deus meus &c.

THE TITLE.

The ignorance of Dauid, which he songe vnto the Lorde, because of the wordes spoken against him, by that Aethiopian, the sonne of Ieminus.

HE calleth it Ignorance, which the Graecians call A∣pologian or defence of innocencie, and truth. This Psalme is a learned and graue defence opposed against the slaunders of Semeus. For it is farre vnlike, that Dauid would staine himselfe with such wicked mischiefes, as are laide against him by Semeus, which he neuer once conceyued in his minde. But with what wordes Semeus the Sonne of Ie∣minus went about to blemish or deface Dauid being in ex∣ile, the historie teacheth in the 16. cap. of the second booke of Kinges. So spake Semeus, when he reproched the kinge. Come forth, Come forth thou blood sucker and childe of Beliall. The Lord hath reuenged vpon thee all the blood of the house of Saule, because thou hast inuaded the kingdome. &c. Therefore it was a two foulde slaunder which Semeus spake. The one that Dauid was the causer of the destruction of Saules familie. The o∣ther, that he possessed by tyrannical and seditious meanes the

kingdome taken from Saule. But both these were notorius false, and neede not longe refutation. For Dauid had suffered manie and greate iniuries done by Saule, who gaue his wife vnto an other man, and violently droue both him and his fa∣ther and mother out of his contrie, and for his sake slewe the Priestes and with a greate hoste pursued him, to take awaye his life from him. But although Dauid wanted none occasi∣ons, to destroye Saule, and might iust lie haue dispatched both the ensnarer and his enimie: yet he spared him, least he should amongest the people of God be author of the example to put kinges to death, which thinge others afterwardes through ambition would haue imitated. And as touchinge the other sclaunder, it was manifestly knowne amongest all men, that Dauid possessed not his kingdom by sinister menes or sleights. but that he was called by God, beyond all hope of mans coun∣sell and deuises vnto the kingdome of Gods people. But so great is the impudencie of the deuil and of all sclaunderouse per∣sons, that they doubt not to call, Light darknes, and darknes light. Wherefore there is no remedie against the stinging of a Sycophant, but that God himselfe with horrible plagues doth stopp and sh••••te vp the mouthes of sclaunderers▪ And to the end that God would administer this remedie vnto the most vyle diseases, we must not onelie vse an Apo∣logy which conteyneth a testimonie of our innocencie, but much more must we be earnest in prayer, wherein we may craue, that God for his glory sake and doctrine, would vtterly vanquish and distroy such Sycophantes.

THE ARGVMENT

ALthough the title declare the argument: yet before we interpret the psalm we must speak of the apt applying thereof, & we must con∣fute certaine obiections. The enimies of the Gospell at this day accuse vs most cruellie and lay

in our dish the most detestable crimes of all others, as of mouing seditions in the Church and heresies, and call vs both scismatikes and heretikes, neither may it be expressed with wordes how much the ho∣nest person is vexed with these railinges who will not be seene as the plague and distruction of man∣kind. Yet it were more easie for many to suffer most bitter tormentes of bodie, and to be bereaued of life, then to heare these sclaunderous speeches. But least that these rumors should breake our hartes or dismay vs from profession of the truthe, we must hould still true and not sophisticall causes, because it is needfull that wee differ in our doinges from the defenders of vniust crueltie and erroures. Let vs also (against these sclaunders) recyte this psalme, which containeth a two foulde answere there vnto. Namlie vtter denyall and prayer for deliuerance. But here the ruder sorte dispute or reason touchinge patient suffering and alledge the saying of Christ. If any man smite thee vpon the right cheeke, turne thou also the left vnto him. This (saie they) doth not Dauid obserue, because he speketh not in silence, but reasoneth the matter with Semeus the sclaunderer. This cauillation will I refute, because of the ruder sorte: both vertues is prescribed, confession and patience. For as it is nede full to defend a truecause, speciallie of doctrine, by a cleare confession, so therewith ought we to be pre∣pared in minde to suffer violence, if the Magistrate be either negligent or cruell in doing his office. Neither in deede is it patience to be silent, and as it were to confirme the aduersaries false and wrongful cause with keeping silence. Nay rather confession of doctrine ought to be perspicuous or cleare, as it is written. He that confesseth me before men. &c. So Da∣uid performeth them both. Hee affirmeth that he is

not guiltie of the crimes which were obiected by Se∣meus, and suffereth grieuous reproches, without de∣sire of reuenge. As in the 2. lib. Reg. cap. 16. it is written. Let him goe, that he may curse. &c. For the Lord hath commaunded him to curse Dauid. O wonderfull pa∣tience which was perswaded that not by happe, we are afflicted, but by the knowledge and sufferance of God. And although afflictions come of the deuill, or from the crueltie of men, yet this patience know∣eth that they are suffered by some determination of God, & that there is prescribed them theire limites, beyonde the which neither can the malice of the deuill nor of men rage in crueltie. This example in manie affaires of our life, it is profitable to folowe. If anie man hurt or hin〈…〉〈…〉er thy good name▪ it is not necessarie for thee to keepe silence, but thou maiest innocentlie excuse thy self, and refute thine aduersa∣rie. If he geue no place being refuted, neither the arbitrators or iudges defend thee, as they ought, Dauid, by his example doth comforte thee, that thou maiest know why thou must haue patience, and after what maner it pleaseth God. I doe also vnder∣stand howe it is by Dauid reasoned in the 8. verse thus. Iudge me O Lord, according to thy righteousnes. But the application of this saying with other sentences is easie and familier vnto him which vnderstandeth the boundes of humilitie and of glorie. Glorie is the testimonie of our owne conscience iudginge o∣thers rightlie, and of other mens iudging vs rightly. Humilitie, is a vertue wherewith acknowledginge our owne infirmitie, we geue God the Glorie, and in our vocation lyue obedient with confidence in Gods helpe, and in time of punishment, confesse that we are iustly punished. Euen as therefore hu∣militie hath commendacion so often as we eyther

haue to doe with God, with our selnes, or with our frendes: So glorie, whereof I spake before, is to be opposed as a Gorgon against the slaunders of our ad∣uersaries. So Dauid rightly, and without arrogan∣cie, declared that hee tooke not the kingdome and Iurisdiction vpon him perforce, but was obedient vnto the calling of God, and that hee exercised not priuate desires in ruling, when as Semeus obiected, that Dauid for gouernment sake, both violated the Law, and godlines. This also may be answered, that we must make a difference betweene the righteous∣nes of the person, and the righteousnes of the cause. For albeit that the person (before god) is iust by faith alone, yet in the reconciled ones, righteousnesse of good conscience is necessarie, both for other causes, and specially for this, that we may therein rest and settle our selues as in a safe hauen, when surginge stormes in the troublesome sea appeare: that is, in time of slaunder and reproche, which indeuour not onelie to staine our person, but also to blemish and contaminate our doctrine. In such a chaunce, most true is that saying of Horace: Hic murus ahaeneus esto, nil nonscire sibi, nulla palescere culpa. That is, As bra∣sen wall impregnable stande here: (If guiltlesse thou) let no blame chaunge thy cheare. But hetherto haue we spoken suffi∣ciently of the Title and Argu∣ment. Now let vs come to the Psalme.

Verse 1. O Lorde my God, in thee haue I trusted saue me out of the handes of all them that persecute me, and deliuer me.

Verse 2. Least as a Lyon he greedelie catch my soule, and deuoure her, and there be none to deliuer me.

HE cryeth not out as the tyrant in the Tragedie: I louinge solitarines, doe pe∣rish in despaire: But as forsaken of frendes, and destitute of visible defen∣ces, yet hee craueth helpe of the true God, which made himselfe knowen vnto the people of Israel, nether once againe suffereth he him selfe to be dismayed from pray∣er, as one guiltie by euident tokens, wherewith he was by Gods will beset round about. For he knoweth, and by all meanes holdes it for assured, that God alone is his firme and faithfull frend, and most sure defence in all ca∣lamities, according to that saying: My Father and Mo∣ther forsooke me, but the Lord tooke me to his tuition. Psal. 27. verse 9. With this example then being admoni∣shed, let vs learne to flee vnto God, and craue benefites of him, yea though creatures forsake vs, & striue againste vs. But how harde it is for vs to retaine the light of Faith in such force of stormes, and concourse of calami∣ties, experience teacheth vs. All men (so long as they can) seeke for visible helpes and preseruations. When they deceiue them, many are broken in mind and receiue no comforte. But let vs (sith all thinges humane rise and fall) haue all our confidence of safetie reposed in God alone: and let vs crie out with Iob: Yea if he shall kil me, I will yet trust in him, and he shall be my Sauiour. That is, Though I lose all thinges in this life, and this same cor∣porall life also, yet I know it is the will of God, that I should keepe still this Faith, that I should haue care of

my selfe, that I am receyued into gods fauour, that I am an heire of eternall saluation, and in this faith and hope dee I comfort my selfe. I know that calamities are not the tokens of reiections, neither doe I iudge of the will of God, as of my miseries, but as of his promises. For al∣though I acknowledge my selfe to be a sinner, and guil∣tie in the iudgement of God yet hauing confidence in his promise and mercie, I beleeue that hee will bee my Sauiour.

The seconde verse admonisheth vs of dangers which are moe and greater then that they may be comprehen∣ded in wordes. The Church alwayes so liueth, as Da∣niel sitting amongst the Lions. The deuils are alwaies laying snares for vs, and afterwardes oft times destroy many. Vngodly persons alwayes threaten cruell at∣temptes against the Church: Against so great dangers let vs with great diligence, and prayer vnto Christ our preseruer, more carefully seeke our defence.

Verse 3 O Lorde my God, if I haue done this, if there be iniquitie in my handes.

Verse 4 If I haue rendered euill vnto him that hath done me good, If I haue spoyled mine enemie without causes

Verse. 5. Let the enemie persecute my soule, and lay holde vpon me, and take away my life vpon earth, & lay mine honour in the dust.

ALthough (saith hee) by reason of other offences, I beare about with me the manifest tokens of guyl∣tines, and confesse that I am iustly punished: yet as tou∣ching the slaunder of Semeus, I know my selfe to be al∣together innocent, and vnworthie of reproche, and doe constantly set against them the testimonie of a good con∣science, neither thinke I to the contrarie, but I shoulde both be accursed of God and man, if I be such a one, as

this most impudent Sicophant would haue me accoun∣ted to be. For all the whole multitude of the people of Israel wel know, that I haue beene fauourable vnto Saule, and for a publique peace sake haue forgeuen pri∣uate iniuries, and thereupon haue taken great sorrwe without simulation, when worde was brought me of the miserable death of Saule. But if these things be true, which are reported by Semeus, I wish and desire, yea, I pray vnfaynedly and not dissemblingly, that the ene∣mies hoast which pursueth the charge and safecondite of my sonne, may not onely take me, and carry me away captiue, with triumphe ouer me: but also take awaye my life from me, and spoyle me of all the glorie of those thinges which I haue done for the welfare of gods peo∣ple. For the sorow which the losse of his glorie brought vnto Dauid, was far sharper vnto him then death it self. So Athanasius when he was often slaundered with gréeuous crimes, so acquyted himselfe, that he not onely perswaded the Iudges, but also shewed them and decla∣red his innocencie, as it were before their eyes. For in déede so many enemies as Athanasius had, and so migh∣tie, coulde not proue any one dishonest poynte by him. For as the froath of the sea dashing vpon the rockes, doth againe fall of, when the Rocks themselues stande im∣moueable: So is trueth the vanquisher of all calami∣ties, and cannot be vtterly oppressed.

Verse 6. Arise O Lorde in thine anger, and exalte thy selfe against the furies of mine enemies, and restore vnto me iudgement which thou hast appointed.

Verse 7. That the Congregation of the people may flocke about thee, and for this cause ascende thou on hie.

HEtherto doth he answere Semeus by way of deny∣all. Now because prayer is the speciall defence of

a godly minde, in so great sorrowes of this common life. He craueth of God with vnfayned sorrow, that he may be defended against the furies of his enemies, and to be restored into his kingdome, not for vanitie and pleasure sake, but for his Church sake. (To whom he knew) his gouernment was acceptable. For in déede so Dauid warred against his enemies, as, that boyes and gyrles at home, in the Church, and in schooles, might be perfect in learning, might reade the Law in Moyses, and here the Interpreters of the Law and of the promises, wherein God had made himselfe knowen. Vnto this rue doe few Gouernours bende their indeuour. Iulius Cesar warred because he would not be spoiled of his dignitie by the enuyous. Anthonius warred to the ende he might deuoure that which another had gotten. But in the Church of God, all godly gouernors ought to foresée that good ende and purpose, how the pollicies therof ought to be car•••• for, defended, and preserued, that in them the knowledge of God might be aduaunced. For in déede to that ende are men created vnto societie, that in this their often ass••n••blie the knowledge of God might shine soorth amongst them, and that God might be honoured and called vpon, and that some by others might be edify∣ed in that doctrine which plainly openeth the way vnto eternall ioy and fellowship with god. Vnto this speciall work, namely (the aduauncement of the doctrine) ought all pollicies and degrees of life to serue. For as a Lan∣thorne without a light in it, serueth to no vse in darknes: So Cities (wherein the knowledge of God, and doctrine of his benefites is extincte) are vnprofitable monumēts. Neither in déede are these wordes to be so read by the way, as if that the Sinagogue of the people should flock about a man. But let che conflict in Dauid, euen with his owne affections, be considered of vs. For not with∣out great motion of the minde was this finall cause of

his reduction or recouerie of Gods fauour, pronounced. He prayeth that he may be reduced, and is therwith pre∣pared vnto obedience. He is willing to obey gods will, yea though he be not reduced, and yet doeth he not cast a∣way faith touching sorgeuenes of his sinnes, neither pre∣scribeth he any maner of time. Yea, he wisheth not to be reduced againe, if he might deliuer his sonne from eter∣nall damnation: rather then so reduced, that thereby he should for euer and for euer destroy his son, and a great multitude of his Citizens.

This maner of deliuerance grieued Dauid more then the losse of his kingdome. But he knew that when God brought him back again, he must obay his wil, and that through zeale towardes God and his Church, our affections must needes be vanquished. So Religion in vs, and pietie towardes God and his Church, vanquy∣sheth other motions of the minde. But where he spea∣keth (of the ascending of God on high) that may be vnder∣stoode by relation, and not absolutely so in deede. For then is God exalted in our sight, when he is knowen of vs aright, called vpon, and worshipped according to his worde deliuered, and when we reiect all false opinions, and worshippinges which are wide from the rule of his deuine Institution. Wherefore, seeing that studies af∣ter the heauenly doctrine, in tune of tumultes wax more fainte, and the due honour of God might so be hindered, Dauid, being very carefull for these speciall benefites, with a godly zeal craued restitution into his kingdome, not to seek after vanitie and pleasures, but that he might againe gather together and restore the Schooles & Chur∣ches scattered and defaced with ciuil warres. So Atha∣nafius being dryuen into exile by the faction of those Ar∣rians, prayed to God to be restored into his state againe for the Churches sake.

Verse 8 The Lorde iudgeth nations. Iudge me•• ••h Lorde according to my righteousnes, and according to mine Innocencie.

THe sentence of nature and of the Law written, is knowen, which forbiddeth him to geue iudgement, who defendeth the contrarie parte of the controuersie.* 1.37 Wherfore Dauid neither arrogateth vnto himselfe au∣thoritie of iudging in this controuersie, neither yet gran∣teth he the same vnto his enemies, but he appealeth vn∣to the Iudge in whom there is no respect of persons, and which beholdeth thorowly the deepe secretes of mannes heart. But he, in this Court, alleadgeth the righteous∣nes, not in deede of the person, but of the cause, and set∣teth against those false forged slaunders, the testimonie of a good Conscience, as a Gorgon or Shield to terrifie his enemies withall. Furthermore, many are the cau∣ses which exhort vs to defend the integritie of our Con∣science.

The first, is the commaundement of God, 1. Tim. 1 Fight the good fight, keeping faith and good Conscience. Also, The ende of the commandement is loue from a pure hart, and good conscience, and faith vnfayned. Let these sayinges be fixed in our mindes, and guide vs, that we doe not a∣ny thing against conscience. (That is) that we witting∣ly breake not the law of God.

The second cause is, that faith may be retayned: for there are two contradictorie or gainsaying affectes. To doe willingly and wittingly against Gods commaunde∣mentes: and to haue a desire to repent, without which, faith cannot be. An euil conscience, therefore, and faith cannot be in the heart both at once.

The thirde cause, That true prayer might be per∣fourmed of vs. For he that hath still an euill purpose of minde, calleth vpon God in vaine: Nay, he cannot pray

at all, because he commeth vnto God without repentāce and faith. Now let a man consider what a wretched∣nes it is to liue carelesse of God, (that is) not to bee able to craue and hope for the help of God, but to be forsaken of God, and enthralled of the deuill.

The fourth cause is, Confidence in the helpe and protection of God. This cause ryseth of the former cau∣ses. For hee that with a good conscience endeuoureth himselfe, hath euer a good confidence, which is the swéete Nurse of olde age.

The fifth cause is, Tranquillitie of minde▪ Tou∣ching this cause, let vs holde fast that most swéete saying of Gre. Nazianzen. No thing so much reioyceth vs, as a pure conscience, and a good hope.

The siste cause is, The mitigation and deliuerance in calamities. For surely some help it is, when sinne and mischiefes meete not together. For these causes and such like, wee must endeuour our selues that our conscience in all actions agree with the worde of God, neither that we doe or allowe of any thing against con∣science: And when we retaine such integritie of consci∣ence, the minde is at quyet, it holdeth fast faith, and re∣mayneth in fauour with God and man.

Verse 9 Let the wickednes of sinners (I pray thee) come to an ende, and saue thou the iust, O God, that searchest heartes and raynes.

Verse 10 My help commeth of the Lord: which pre∣serueth them that be true of heart.

Verse 11 God is a iust Judge, and a God which is angrie euerie day.

GOd will be acknowledged and discerned from all o∣ther natures by certaine properties, because we can not feele or embrace him in our corporall armes. And

these properties in euery our prayer must we thinke vp∣on, that we may discerne the true God from all natures and false gods. For it is needfull a man know to whom he speaketh, where god hath here made him selfe know∣en what maner of God he is, whether and why he hea∣reth vs. In this place Dauid recyteth while hee is in praying, three notable and cléere properties. Whereof the first is Omnipotencie. For it is onely proper vn∣to the Omnipotent nature to looke into all mens harts, and to discerne true sorrowes from dissembling sorows. And seeing this propertie may not be attributed vnto a∣ny creature, it must needes be a cleere thing, that wee ought not to make our prayers vnto men that are dead.

The second propertie in this place recyted, is The Righteousnes of God, who is angrie against al sinnes and wickednesse which are opp••gnant to his law. Of this propertie we haue spoken more in the fifte Psalme.

The third propertie is The goodnes of God, which helpeth those that are true of heart. (That is) truely cal∣ling vpon him in Spirite and trueth without any other causes incident, So happened it with Adam and Eue after their fall, when they could not be helped by angels, nor by their own pollicies, neither yet by any other crea∣ture. Then comes God from his secrete throane, and receiued sinners to his fauor, and geues them life. Let our minde therefore behold this true God, which made himselfe knowen by sending his sonne, publishing wit∣nes of him, by raysing from death to life, and other mira∣cles done. And let our minde therewith thinke that this is the true Creator and helper, which is wise, which hea∣reth vs, and is both true, bountifull, Just and sincere, pu∣nishing also wickednes and sinnes which are contrarie vnto his righteousnes.

Verse 12. If the wicked wil not be conuerted, he hath

sharpned his Sworde, hee hath bent his Bowe, and prepared the same.

Verse 13. And he hath made redy for them, wea∣pons of death, and he hath prepared for them whot burninge arrowes.

THe godly Reader (without any Expositor) well vn∣derstandeth* 1.38 how gallant a Description this is, and how fearefull vnto the vngodly multitude. For hee paynteth out as in a Table, how God is armed with his Sworde, purposely prepared, and with his Bow, not vnbent, but redy bente, whose Arrowes misse not the marke, but hit home surelie, and cast downe whatsoeuer they are leuelled at. Beholding this Similitude, let vs acknowledge the most iust wrath of God, & let vs craue with vn ayned repentance for his Sonnes sake, that hee would asswage the same. Vndoubtedly, if wee were not of heartes as harde as Iron, this heauie sight would thorowlie moue vs, and would leaue the prickes of re∣pentance in our heartes. But we are too frosen hearted to thinke vpon so great matters: Wherefore let vs crie ••ut and say with Hieremie Cap. 2. Turne mee O Lorde, and I shall be turned: Correct me O Lorde in thy iudgement not in thy furie, least I be brought vnto nothing.

Let vs also learne the difference of chastisement to∣wardes the godly, and of punishment towardes the wic∣ked. For of the godly it is saide in another Psalme: I will visite their sinnes with the rod. This Fatherly cha∣stisement is not a token of reiection, but an exercise of godlines. And vnto this tryall of faith may those little verses of Mantuan be rightly applyed,

Sit licet in Natos facies austera parentum, Aequa tamen semper mens est, & amica voluntas.

Though Parentes cast their countenance sterne vpon their children, yet An equall minde and friendly will alwayes they vse most fitte.

But of the vngodly ones Amos recyteth a heauye sentence. All sinners shall die with the Sworde. (That is) shall fall out of present punishmentes in this life, vnto eternall tormentes. Which thinges (sith so they be) let vs with Dauid earnestly pray for their destruction vni∣uersallie. (And for the godly) Lord reprooue mee not in thy wrath. (That is) cha••••en vs as a Father, not with a Sworde, but with a Rodde, which within a little while after is cast into the fire.

Verse 14 Behold, he hath conceaued vnrighteousnes, and is greate with sorrow, and bringeth foorth vanitie.

Verse 15 He diggeth a pit and delueth the same, and is fallen into the pit which he made.

Verse 16 His labour shall bee turned vpon his owne head, and his iniquitie shall rebound vpon his owne pate.

HEre are notable descriptions of the vanitie of such deuises as are put in vre by the enemies againste the godly ones, which truely call vpon God. For though the vngodly bende and practise all their counsels to the subuersion of the Church, yet (so much as to the effecte of the purpose pertaineth) they bring foorth vanitie, and fall into the same pit which they digged for the godly.

Finally, the•• mischieuous practises (whereby they endeuour to subuert and destroy the godly ones) red••ūd vpon their owne pates. The histories of Senacherib, Iulianus, and others, are knowen, which in middest of their race haue bene ouerthrowen by the hande of God, and could not goe thorow with the web that they began

to spinne. Vnto these Histories I will annexe an E∣pigram of Absalon, hanging vpon the Dake.

Degener immerito rapuisti sceptra parenti O Iuuenis Patriae pestis acerba tuae. Digna tuis ceptis sed pena secuta vagantem Frondibus Arboreis implicuere comae. Hasta Ioab maduit forti vibrata lacerto. Sanguine, transfixo pectore tincta tuo. Has scelerum penas pulso dedit ille parente I nunc et patrijs insidiare bonis.

Causles hast thou, O Childe degenerate and Impe, destruction (of thie countreie) dire Depriued thie Parentes of their roiall state but (fleeing thou) foundst guerdone due for hire. When Oa••en bowes thie bushie haire fast held and Ioab in thie blood imbrued his lance Thie bodie through: For Parentes so exilde goe now and worke thie Countreies hinderance.

verse 17 I will magnifie thee O Lorde accordinge to thie right••onsnesse: and I will sing vnto the name of the most high.

THe last verse is a thanksgeuing for deliuerance. But séeing in other places I haue oftentimes spoken of this vertue, I am now more briefe. And I hartely be∣séech God, that he would vouchsafe to consute these slaū∣ders and sicophancies of the enemies of the Gospell, as he confounded those in the Deluge, in the burning of Sodom and Gomorrha, in the* 1.39 destruction of Aegypt, and in the sub∣uersion of the Cana∣nites.

The eight Psalme.

Domine dominus▪ &c.

THE TITLE

THe Learned sorte do reason what may be signified by the worde Githith. Which if we will folowe the true signification, we shall finde that this worde importeth the same that Torcular, or a vaine presse, doth, But seing the proper significacion thereof litle purporteth the meaning of the psalm, let vs be content with the opinion of them, which suppose the word•• Githith, to be borowed of a musicall instrument, re∣sembling some similitude of a wine presse. For in such reaso∣ninges or disputations, this notable saying of Varroncayrbe commended. It is the parte of a Good Gramarian, to be ignorant of certaine thinges.

THE ARGVMENT.

THere is one proper and principall meaning of the scripture, which the common order of the phrase or speeche, and scope of matters or argument bringeth forth, neither mustwe imagine that the scripture is like vnto softe waxe: which some time representeth the figure of Mars, somtime of chaste Minerua, Now, Venus, & nowe Cupide. For that speech which hath not one simple meaninge, teacheth no certaine matter: and this reason or methode of Interpreting, (which seperateth out the Oracles of God, into diuers meaninges) weakeneth the autho∣ritie of the scripture. Which thinges sithe so they be, we will not applie this psalme vnto our creation and to the knowledge of God, vvhich we gather by the

workmanship or creation of the vvorlde: but vve will follovve the right course and prophesies of the Sonne of God, vvho in the 21. of Mat. interpre∣teth this Psalme as touching his kingdome. Of the same effecte or meaning is the Aucthor of the epistle to the Hebrues. 2. cap. Therefore is this 8. psalme a prophecie of the kingdome of Christ gathering vn∣to him an euerlastinge Church, out of all mankinde by the ministrie of the Gospell, and delyuering her from the tirannie of the deuill, and from eternall death, and sanctifyinge her vvith his holie spirite. Finallie raising the same from death vnto the glorie and life euerlasting. But as the best monies are not esteemed by theire greatnes or quantitie but by theire massines and weight: So this psalm in a mer∣uelouse breuitie conteyneth manie notable places. As in respect of the worde of God, of the publishing thereof, of the sending of the Sonne of God into the worlde, of the calling of the Gentiles, of the efficacy of the Gospel, of the passion and resurrection of Christ, of the glorie of Christ, and of the eternall Church. Concer∣ning these so greate matters, I wil speake, not so much as I ought by dutie, but so much as I vnderstand, and shalbe able to do.

Verse. 1. OH Lord which art our Lord, Howe meruelous is thy name ouer all the earth: which hast set thy Glorie aboue the Heauens.

THe beginning is taken from an Ad∣miration. I saith he, as astonyshed, do much muse, thinking of the vn∣speakable. Fatherly loue of God to mankind, which thinge he would not for euer haue hidden in an vnknowne light, vnto all exeatures. But com∣mingeforth of his Heauenly throne, made him selfe knowne not onely by making all thinges of nothinge, but by sending his Sonne, bestowing vpon mankinde his Gospell, by which the holy Ghost is made effectuall, and regenerateth many from amongest the Jewes and Gentiles, vnto life euerlasting. For the worde (Name) here signifieth, the knowledge or acknowledgment, and the worshippe and inuocation vpon the name of God. For by right who would not maruel that by the disper∣sed voyce of the Gospell the kingdome of God shoulde be begonne in many men, and that the kingdome of Sa∣than horribly raiging in mankinde, should be vtterly destroyed? Certaine I am more moued with considera∣tion of this wonderfull worke, then with that same cre∣ation of all thinges. For thinke ye well, what a matter it is, when Ethnickes or Heathen people polluted with worshipping Idolles, with sacrifice of mans fleshe, yea with vile confusion of lustes and other furies, are called vnto the acknowledgment and worshipping of God. But because, as touching the calling of the Gentiles. I do seeme to speake sufficient largely in the 11. psalme. I come now to the verse followinge.

Verse. 2. Out of the mouth of infantes and sucklinges

hast thou fastened thy strength, hy reason of thine enimies, that thou mayest ouercome the enimy and the auenger.

WHat seemeth more absurde, then that a fewe feeble persons furnished with no power, as it were wanderers, some running one way some an other throughout the whole worlde, should establish mutation of religion, and should promis men eternall benefittes, when as themselues are in greatest miseries distressed? This obiection touching the absurditie and difficulty of so greate prouidence, doth our present psalme beforehand deale with: commaunding that the Apostles and other doctors do folowe theire captaine Christ, and surely trust that this Lord will encline the peoples mindes, to en∣large the Gospell, and that he will bridle the crueltie of tyrantes. God (saith this psalme) stirreth vp base and feeble persons, to preach the Gospell, yea though tyrants withstand the same and great rulers of the worlde. In this saying there is set down a double consolation. For first we are admonished, that being moued with the im∣becillitie of these teachers, we do not contempne the gos∣pell, nay lest our owne weaknes moue vs to forsake the ministery of the Gospell. Againe, here is helpe promised. When it is said, That God maketh perfect his praise. For God helpeth these teachers, as it is said in the▪ 51. cap. of Esay. I haue put my worde in thy mouth, and the shadowe of my handes shall protect thee, that I may plant the heauens. &c. Great are these premises which far exceede all hu∣man deuises and all the strengthes of men. Therfore are they deryded beyonde measure of the vngodlye wyse wordlinges. But let vs in the Church of God knowe that this true consolation of necessitie ought to be incul∣cate into euerie one of vs, that our mindes might be confirmed in priuate and publique lyfe against hazardes or daungers in professing of the Gospell.

And although the importance of thinges which this verse conteyneth can not be conceyued, yet notwithstan∣ding let vs diligently consider the efficacy of the wordes. For when he saith (Out of the mouth) he discerneth the principall Cause from the instrumentall cause, as if he saide, Christ is of power able and effectuall by the mi∣nisterie of the Gospell. The ministers are onely, Earthen vessels wherein is caried about great treasure, that it may be the power of God, and not oures 2. Cor. 4. For hee which planteth is nothing, neither is he any thing that watereth, but it is God which geueth the encrease. 1. Cor. 3. And Christ saith: It is not you which speake, but the Spirit of your father which speaketh in you. Mat▪ 10. Hether vnto pertayneth that most pleasant saying of Nazianzen. Nos linguam commodato damus Spiritui sancto. That is, We geue our tongue to the holy Ghost bestowed vpon vs.

But after that he hath shewed the difference of the cause principall and instrumentall, he declareth plainly, not obscurely, what maner instrumentes they be which God vseth in gathering of his Church together. God hath chosen (saith Ludouicus Viues in his 2. booke of Christian doctrine) vnto so great and wonderfull work the Apostles, priuate men, base, feeble, vnskilfull, and In∣fantes, then whom none could séeme to be lesse fitte for the purpose. But he chose the weakelinges of the worlde (as S. Paule saith) to confound the mightie ones. 1. Cor. 1. It is the pointe of a most skilfull and most expert Artifi∣cer, to worke that in a bad and simple instrument, which another man can scarcely doe in a most apte and most likely for the purpose. Like as men say Apelles with a cole taken out of the fire, did so liuely paint out him, of whom he was bidden to Ptholomeus his dinner, that all men there acknowledged the same guestesbidder e∣uen at the first shadowing. But it is not to be maruei∣led, that God perfourmeth what pleaseth him, in likelye

and fitte instrumentes, who needeth none instruments at all, whatsoeuer he purposeth to make. Therefore sent he a very few vnto very many, the rude to the skilful, he sent children vnto most exquisite and most eloquent per∣sons, he sent the simple to the subtile ones, the vnarmed to the armed, the weaklinges to the warriors, and the pore he sent to the rule and domination ouer the people of Rome. For it was conuenient that at the beginning such a lowly and base state should be in the founders of this building, least they should attribute any thing vnto humane strength and cunninge, or repose any trust or confidence in them, but vtterly distrusting their own in∣firmities, should depend wholie vpon the helpe and saue∣garde of God. Both least any man might attribute any thing of those thinges which were wrought, vnto mans power: and also, least that the same Apostles might con∣temne or despise any humilitie or base estate of others, being mindful of their owne. Thus farre Viues.

But as touching that which I haue spoken of the Apostles, the same may in like maner be saide of all tea∣chers in the Church, For so Paule cryeth out: For these thinges who is fitte or meeter? Namelie, to expound the do∣ctrine, to iudge and decyde greatest controuersies, and to beare rule in the Church.

But what doe these infantes and sucklinges bringe to passe? Are they onely infeebled with vaine contenti∣on, which neither profiteth themselues nor other? No (saith he) the labors of the godly Ministers in the church doe not onely profite men a short time, but the fruytes are euerlasting of them which teach, who doe gather vn∣to God an eternall church, and are themselues enriched with eternall rewardes. This Consolation, is most of∣tentimes repeated, as Paule saith 1. Cor. 15. Your labor shall not be frustrate in the Lord. And in the 1. Rom. The Gospel is the power of God vnto saluation to so many as beleue.

That thing also is most worthy of admiration, that the Apostles perswaded both the learned and vnlearned of their time, in so profound matters, and farre passing the vigor of mans wit, when as Philosophers could hardly perswade others in morall thinges, more hardly in natu∣rall thinges, being furnished and prepared with know∣ledge, eloquence and vse. But that the kingdome of God (as Paule ••aith) consisteth not in wordes, but in power. 1. Cor. 4. The history of most worthy memory sheweth which is recyted of Ruffinus in the 10. booke of the Ec∣clesiasticall History. A certaine olde man in the Councel of Nicene, smally learned, and of little knowledge, but a constant confessor of Christ, was not afrayde to encoun∣ter with an eloquent and wittie Philosopher, and with him to dispute as touching the veritie of faith. Neither in deede alleadged he delusions of subtile & craftie spéeche, but an euident and plaine meaning of truth. Heare nie (saith he) Philosopher, There is one God, the Creator of heauen and earth, and of all thinges as well visible as inuisible, who created all thinges with the efficacie of his worde, and with his holy Spirite established the same. Therefore this Worde, whome wee call the Sonne of God, being merciful towardes mankind, which led their life in errors like vnto bruite beastes, was content to be borne of a woman, to be conuersant amongest men, and for them vouchsafed to die: and he shall come agayne to iudge of all those thinges which haue bene done by euery one in this life. That th••se thinges are and shalbe thus, for a truth we beleeue, neither inquire we cur••ouslye vp∣on any part. Doe not thou therefore weary thy selfe in vaine with searching for reasons and demonstrations of those thinges whose protection is faith: or with busie que∣stioning by what maner or meanes, any one of these thinges may either seeme possible to be brought to passe, or not brought to passe: But answere me demaunding

thee, beleeuest thou these thinges? The Philosopher being thorowly touched to the quick, sayde, hee beleeued him, and reioyced to see himself conquered, professed and held the same opinion in those thinges, as the olde man did, and perswaded others that they would be of the same minde with him, protesting solemnly that this was done by Gods prouidence, to the ende he might be conuerted to embrace the Christian Religion. For so long (sayth he) as by wordes the matter was handled with me, I an∣swered againe wordes for wordes, and what so was spo∣ken with cunning of speech, I laboured to confute. But when for wordes, vertue proceeded out of the speakers mouth: words could not withstand vertue, neither could man withstand God.

The vniuersall church is full of histories of such like examples, which declare that God, when we are weake doth vse courage and strength for vs. Omitting there∣fore longer recytall of examples, touching the latter part of the second verse viz. That thou mayst destroy both the e∣nemie, and the auenger, I wil now speake a few wordes.

We beare about with vs a doctrine hated of the world and we seeme not any thing able therein to doe good, be∣cause mightie kinges are against our proceedinges, and there are many impedimentes, as pouertie, famine, and feare of most cruel punishmentes. Amidst these mis∣chiefes, let vs thinke vpon the promise set down in this Psalme. That thou mayst destroy both the enemie, and the Auenger. And let vs trust not onely to finde defence, but also felicitie in gathering the church of God. So did God vnto Abraham promise defence, rewards, and good successe, saying, I am thy Protector, and thy reward is great. Gen. 14. and 16. For the enemies of the gospel are re∣strayned, eyther by sound conuersion vnto Christ, eyther els by vniuersall coufusion, as in this age some be, when they reade Luthers works, not in déede with zeal of god∣lines,

but to catch matter, wherein busilie stirring, they bestow their infamous speeches: but being vanquyshed with the euidencie of trueth, they haue yealded vp the vi∣ctory vnto Christ, and of very enemies are become most vehement and earnest defenders of the doctrine of the gospel. But Iulianus and other Tirantes vnrecoue∣rable, are like little cloudes cleane vanished away by Christ, sitting at the right hand of his Father. These thinges sith they so be, let vs euery one of vs more zea∣lously and feruently in his vocation learne and teach the gospell, and let vs daylie adioyn our prayers to this end. Let vs call and crye vnto God by the Mediator our lord Jesus Christ, that he would gouerne, defende and, pre∣serue vs, and eyther call back the enemies of the gospell, vnto sincere doctrine, or els vtterlie to confound and de∣stroy them.

Verse. 3. Because I shall see the heauens, the workes of thine handes, the Moone and the Starres which thou hast framed.

IN reading the Prophets, we must diligently consider what sayinges are spoken touching the accomplish∣ment thereof. Therefore as the next verse before speci∣fyeth of the originall beginning and preaching of the gos∣pel: by which the church is congregate: So this verse de∣scrybeth the accomplishment which shal be brought to passe in the whole church, when as raised from death, she shall possesse eternall life: The example whereof in déed, the Apostles saw in the chiefe head, and in the members therof, when they were beholders of the resurrection and ascention of Christ. For therein saw they mortalitie quite abolished, they saw a new nature shining in the light of heauen, yea, a new righteousnes and a new life. So doth Esay describe the kingdome of Christ, in his 65.

Chap. For, speaking of the originall and frée preaching thereof, he sayth: Beholde I goe vnto a nation which know me not. And of the fulfilling of this kingdome hee sayeth moreouer: Behold, I make a new heauen and a new earth, cap. eod. Reuel. Ioh. 21.

Verse 4. What is man, that thou art so mindefull of him? Or the Sonne of man whom thou so regardest?

Verse. 5. Thou hast made him not much inferior vn∣to God, and with glorie and honor wilt thou crowne him.

THe fourth and fifte verses describe the calamitie and delyuerance of Christ. A great and vnspeakeable mi∣serie it is which is set downe in the 8. Chap. of Mathew Foxes haue hoales, and birdes of the ayre haue nestes, but the Sonne of man hath not whereon to lay his head. And it is sayde in the 53. of Esay: He was despised and abhorred of men, he was such a man as had good experience of sorrowes and troubles. But a farre greater miserie is it to be séene forsaking of God, as it is sayd in this verse of Tyrt.

Non Exul curae ducitur esse Deo.

The Exile is not thought Of God, to be cared for ought.

Christ féeling this miserie, spake that most sorrowfull sentence which is extant in the 22. Psalme. My God, my God, why hast thou forsaken me? As if he had sayde, I la∣ment not for the rending of my bodie in péeces, or for the death that. I suffer, but for another far greater mischiefe, that thou forsakest me, because I féele no ioy at my hart, which other holy ones doe féele, whom thou comfortest Nay, I féele that thou art horribly angry with the sinne. of mankind, by reason wherof I am now condemned is

this death before thy presence, I say before thee. It were no bitter torment vnto me to be cruelly handled by the iudgement of the world. But to feele thy displeasure is a heauie case.

And although it is true, and the church hath always so taught, that the nature deuine neither departed from the body nor from the soule of Christ, no not after death. Yet the nature diuine vnited to the bodie and the soule (by a wonderfull and vnspeakeable meanes) ceased: So as nature of man in him might both suf∣fer and die, Like as Ireneus saith: (That is) He did not put forth all his strength, but obeyed vnto his eternall Father in this humilitie.

This secrete wisdome shall be learned of vs in the life euerlasting. Now (as it is delyuered vs in the word) we must embrace it by fayth, neyther can it be compre∣hended in mans cogitation, or expressed in wordes. But as the Sonne of God before the glory of the future Sab∣both, rested in death, and in the graue: So the whole Church hath her beginning from the like rest or surcea∣sing, that is, from death: Wherein albeit we séeme to be forsaken, yet we shall assuredly bee raysed agayne from death vnto eternal life: Wherein we shall see God in his presence, and haue the fruition of his wonderfull great wisdome.

Thou wilt crowne him with glorie and honour.

Hetherto hath hee expresly declared the wonderfull and inspeakeable humilitie which Christ perfourmed in suffering the wrath of God, as if he had beene polluted with mine, thine, and the sinnes of all men. Now fol∣loweth a description of the glory of Christ in his resur∣rection and ascention. This Lord remayned not in death and in the graue: but being rysen from death to lyfe, ascended vp into heauen, that he might geue giftes vnto those which call vpon him: Namelye, the holye

Ghost, and life euerlasting. But who can expresse the greatnes of this glory, whereas vnto Christe God and Man, all power is geuen in heauen and in earth▪ Wher∣by in deede he ouercommeth death, destroyeth sinne, ge∣ueth righteousnes, rayseth from death to life, geueth his holy Spirite and life euerlasting to all beléeuers. This glorie (Paule in 2. Philip. describing) sayth: God hath ex∣alted him, and geuen him a name which surpasseth all names: that in the name of Iesus euerie knee shall bowe, in heauen, earth, and hell. And all tongues shall confesse that Jesus Christ our Lord is in the glorie of his Father.

Verse 6. Thou hast ordeined him aboue the wo••kes of thy handes, all thinges hast thou laide vnder his feete.

A Notable Expolition or pullishing of the meaning of Christes glorie, proponinge both doctrine and consolation. For it teacheth that Christ is the kinge of Kinges and Lord of Lordes, Judge ouer quicke and dead, vanquysher of sinne and death, and the Rostorer of righteousnes and life. And the restriction or Limita∣tion added by Paule vnto this vniuersall poynte, is well knowen as he saith 1. Cor. 15. Hee hath made all thinges subiect vnder his feete. And where he saith he hath made all thinges subiect vnder his féete, no doubt besides him, who hath made all thinges obedyent vnto him.

Moreouer, he comforteth vs and byddeth vs by faith to craue and looke for helpe of Christ, who not onely wit but also can helpe those that flée vnto him, for as much as he hath all thinges in his power. Whether therefore, feares within vs, or fright without vexe vs, let vs alwayes depende of this Lord, and let vs repose all our hope of saluation in him, which hope truely shall not disapoynté them that so trust in him.

Verse. 7. All Sheepe and Oxen, yea the beastes of the field, Birdes of the aire, and Fish of the Sea, which walk in the pathes of the Sea.

THat which a litle before hee spake vniuersally, now doth he amplifie by partes. For euen as in Adams fal we lost the Lord ouer all liuing Creatures: So in Christ we receiue our lost inheritance, for we are par∣takers of all the benefites of Christ. This place also teacheth, that good giftes corporall are to be craued by vs of Christ, in as much as all thinges are in his power. Finally, he confirmeth christian liberty in vse of meates, For as Paule 1. Cor. 10. out of that saying in 24. psalme. (The Earth is the Lordes, and the fulnes thereof) learnedly groundeth this sentence, viz. Whatsoeuer is solde in the Shambles, that eate yee, questioning nothing for Conscience sake. So we may apply the same consequence out of these verses.

There is mentioned a certaine Historie worthy of memorye in Lib, 1. of the histories Tripartite, and 10. Cap. Of Spiridion a Bishoppe of Cyprus, vnto whom when a Guest came vpon a fasting day, and that accu∣stomed prouision of meate could not such a day be vpon a sodayne made, he commaunded the fleshmeate which he had in his house dressed, to be set vpon the table. The Guest seeing this, sayde: I will not this day eate any of this meate, for I am a Christian. Then sayde Spiri∣dion, And euen for this cause it is meete that thou eate, because thou art a Christian. For euery Creature of God is good, and not to be reiected, which with thankes∣geuing is receyued. The Gueste yealded to his pur∣pose, and gaue God thankes, considering vpon the liber∣tie geuen vs from our Lorde Jesus Christ, by meanes whereof we are not onely freed from the Lawes or Li∣mittes of these meates, but much more from other farre

greeuous bondes, and fastened the Law vnto his per∣secution, because he would not condemne vs.

Verse. 8. O Lorde which art our Lord, how maruei∣lous is thy name ouer all the earth.

THis last verse is a repetition of the first, putting vs in minde that the proper worshipping of God in his Church, is Confession of our sinnes, Thankesgeuing•• of his benefites, and the preaching of the gospell, wherein the glorye of God, and of his Son our Lorde Jesus Christ, is aduaunced, and the life euerlasting illumina∣ted in many persons.

❧ The ix. Psalme.

Exaltabo te Domine. &c.

THE TITLE.

A Great obscuritie or darcknesse is there in the Titles of the Psalmes. Wherefore, if we cannot in all pla∣ces touch the truth, let vs yet be content with that which abhorreth not from the trueth. I knowe that certaine Interpreters applie the worde Almuth, vnto that phrase which they commonlie call Bassium, as in my Grammer explication is set downe of the fifte Psalme. But because it is the most bolde and constant way, (as the Greci∣ans say) I will enter here the beaten way, and I will vn∣derstande Almuth Laben to bee signified of the Church, which is a beautifull and florishing youth, and yet in secrete maner, (That is) not in vtter apparance to the eies of the vn∣godlie, who iudge this Congregation to be a companie of olde wiues, telling tales at their distaffe.

THE ARGVMENT.

THe state or condition of this psalme, is to shew foorth the vniuersall woorkes of God, persecution and deliuerance of his Church, and preseruation of the bodie thereof, yea, although in some parte she be cruellie dealte with: and also either the Conuersion, or els the Subuersi∣on of the enemies of the gospell. All wise men mar∣uell, why the Church is in this life subiecte vnto so great miseries, and they doe reason what maner of counsels or determinations those are which God,

vseth in gouerning his church.

Againe, whether the Church shall (amiddes the ruines of kingdomes) haue any being, or no. Con∣cerning these secrete and marueylous matters, doth this nienth psalme admonish vs, and teacheth the principall lightes of the Church how to suffer great calamities, by the assured prouidence of God, and that this Church (which publisheth the worde of true doctrine) shall not altogether be oppressed at any time, albeit euerie member thereof be exercised with diuers calamities.

Finallie, it sheweth that the cruelties of the vn∣godly (which now and then rage against the church) are by notable examples punished: Like as Pharao, the Cananites, Iewes and Aethnickes, whose crueltie was great. Let vs also thankfully with Dauid cele∣brate or solemnize this euerlasting conseruation of Gods Church, and let vs fixe in our minds the wordes of his promise, viz. Let them all trust in thee, which know thy name, because thou forsakest not them which seeke for thee.

Verse 1. I Will geue thankes vnto thee O Lord with my whole heart, I will declare all thy won∣derous workes.

Verse 2 I will be glad and reioyce in thee, I will singe vnto thy name, O most High.

TO geue thankes with all the hearte, (sayth D. Luther) is neither to boast of your selfe in prosperitie, neyther yet grutch against God in aduersitie: but in both states to thanke God, with like true, and not famed praise. Which thing to doe, how harde and diffyculte it is, experience sufficiently sheweth. For albeit in prosperitie commonly the wordes of thankes∣geuing be vsual with vs: yet in aduersitie seldome times are such speeches heard of vs. The Lord hath geuen, the Lord hath taken away, blessed be the name of the Lorde.* 1.40 But how feruent Dauides minde is here in such geuing of thankes, the circumstance of the wordes declareth e∣uidently and not obscurely. I will geue thankes (sayth he) I will declare, I will be glad, I will reioyce, I will singe. Q. D.

Hereby, not only the minde and tongue doe worship God, but also the other members doe shewe a token of thankefulnes. And although the workes of God cannot be expounded in wordes, yet in the godly ones there is such a feruencie and earnest desire to worship God, that this saying of Virgill may be borrowed well, touchinge them. Possunt, quia posse videntur. They can, because they seeme to be able.

This may also be spoken exclusiuely in such maner, that the vniuersall parte may be reduced vnto a certaine likenes, and of others the exclusiue signifyed Q. D. as thus, I will declare nothing but thy marueilous workes.

That is, thy marueylous gouernment and defence of the Church against Tyrantes, fanaticall reachers, and other their mischieuous mates. For in déede, a great miracle is the conseruation perpetuall of the Church a∣midst so great downfals and deuastations of Imperies: As in the Deluge, all other opinions and sectes were o∣uerwhelmed (Noah and his Familie onely preserued) and that euen by Gods manifest helpe in déede.

Verse 3 Because thou hast turned mine enemies back∣wardes, they shall fall, and pearish from thy face.

AS if he sayde, great and weyghtie is the cause, why I should with heart and mouth render thankes vn∣to thee. For that thou subduest and subuertest the ene∣mies of thy Church, and not onely preseruest some pri∣uately, which know thee aright, but also safegardest o∣ther congregations publiquelie, and the ministerie of thy Gospell, and some habitations for exercise of godly stu∣dyes. But this speech (They shall perish from before thy face) seemeth to be borrowed out of the historie which is recyted in the 14. of Exodus, viz. And now approached the Morning watch, and beholde, the Lord looking vpon the Tentes of the Aegyptians, through the fierie and clowdie Piller, slew the hoast of them, and ouerthrew their Chariots, and they were throwen into the Sea. For the face or behol∣ding of the Lord, signifyeth a deuine terror, by meanes whereof, in their amased mindes they fled when no man pursued them.

This terror is called a deuine inward feare, whose notable example Iouianus Pontanus recyteth in his ••. Booke of Fortune, cap. 15. When Theodosius Au∣gustus with a very small power of Soldiars, waged battle with Arbogastus, Francus, and Engenius, a

storme sodenly sent from heauen, gaue helpe vnto him and his. For, such a vehement whirlinge winde bet vp∣on the backes and faces of his enemies, that their owne weapons sent from them, rebounded vyolently vpon themselues, and their strokes were quyte aueyded, and enforced them cowardly to retyre back againe. This matter Claudianus remembring, saith.

O nimium dilecte Deo cui fundit ab antris Aeolus armatas acies, cui militat aether, Et coniurati veniunt ad classica venti.

Oh thou so much beloued of God, whom Aeolus from caues Whole armed hoastes sendes foorth, and in distresse thine honor saues. With whom when Firmament doth fight in battle force amaine: The bustling windes to win thy weale, their Trumpets sound againe.

So then Theodosius ouercame his seditious ene∣mies in a mightie battle: of whome the one Arbogastus Francas (with his hoast scattered) procured his owne death in the slight like vnto Saule. The other, being Eu∣genius was commaunded to be slaine, and to dye for it according to the Lawes.

Verse 4. Because thou hast perfourmed Judgemente vnto me, and my cause: Thou hast sitte vpon thy throane, O Iudge of righteousnes.

THe conflicts of the Church cannot be ended by men in Princely authoritie, nor by the pollicie of Magi∣strates, as other publique controuersies touching Ciuill

affaires are ended and taken vp. For the peruerse and blasphemous Papistes doe not yealde, though they bee conuicte by their owne, and by the immoueable Testi∣monies of Gods worde. Therefore doth God at length confute the wilfull obstinacie of the vngodly by some no∣table example, vtterly confounding all the whole faction and pack of them, as he confounded Pharao, Ierusalem after the preaching of the Apostles: the Manycheis, the Arrians and others.

Furthermore, God alone is a iust Judge, because hée seeth the deepe secretes of mans heart, and is equall in dealing with vs, not vsing partialitie, and hath strengthe or power against the vngodly. But men eyther sinne in their iudgemente by error, or els bee partial in iud∣ging, eyther els are not able to execute punishment, be∣ing destitute of strength and power. Wherefore, Ma∣gistrates must be forgeuen offences which are not noto∣rious. Like as Iason Phereus sayth: That he which altogether looketh after righteousnes, doth in the meane time committee many vniust thinges in smal∣ler matters, which are to be forgeuen him that de∣fendeth the state of gouernment, and preserueth the rule of the common weale, with the iudgemente and lawes thereof. And Euripidis saith vnto this purpose: that it is profitable to beare with ignorances of great men in authoritie.

Verse 5. Thou hast rebuked the Nations, thou hast destroyed the vngodlie: Thou hast extinguished their name for euer and euer.

GOd by sundry and diuers meanes, rebuketh Nati∣ons. For, first, by preaching the Lawe and the Gospell, he accuseth the sinne of all mankinde, as Paule

saith, Rom. 1. The wrath of God is reuealed from heauen, &c. Moreouer, God reprooueth sinne, with horrible and grieuous punishmentes publique and priuat, which are (as it were) the voyce of the Law shewing vs of the wrath of God. But (whome with the voyce of the Ministerie preaching the Law and the Gospell, neyther with signes or tokens of their guyltines, she cannot en∣cline to acknowledge their sinne) them doeth hee nowe and then shake with vnspeakeable terrors, wherein the wrath of God is surely set. Aegesippus in his first booke and 8. Cha. Decla-reth how Aristobulus king of the Jewes, through sorrow for that he had slayne his own Brother, fell into so great a sicknes, that hee caste out blood from himselfe, which (as yet but a Childe) when the Kinges Page earyinge away, and vnwittinglye poured vpon the bloud of the kinges brother slayne, an horrible feare came vppon Aristobulus, which both increased his griefe, and toke away his life. O tra∣gicall example in déede, which declareth that God so stri∣keth mens heartes with féeling of his wrath, and so rebu∣keth the vngodly which are vncurable, that they fall vt∣terly into euerlasting destruction. But some man will in this place obiecte, that the name of the vngodly is ne∣uer rased out of the memory of men, when as in histo∣ries euery where it is mentioned of Tyrantes and o∣thers which haue also stayned themselues with vngodly and mischieuous wickednes. I answere: It is one thing to speake with commendation, and another to keepe in memory, which all wise men haue hated and detested. The Sodomites were so destroyed, that not onely their bodyes and soules were eternally damned, but also the name and fame of them euermore hatefull to all men. For who is not horribly afrayde to heare Sodome spo∣ken of? So Iudas, Pilatus, Herod, Nero, and Iu∣lianus, like Cattes taking their heeles, haue lefte an c∣uill

smell after them, as I maye so saye with Aristo∣phanes.

Verse 6. The strength of the Enemie is fallen away for euer: thou hast destroyed their Cities, the memory of them is also vvith them selues perished.

THe euentes of thinges which are read in Histories, be witnesses of this Psalme. The persecution of the Church by the Babylonians, stinted when Babylon was taken of Cyrus, and Balthasar was slayne, as Xe∣nophon wryteth in his 7. booke of the education of Cy∣rus, Yea, the Citie and whole Empire of Babilon (as Plinie in his 6. booke and 26. Chap. witnesseth) beinge the head of all the Caldean Nations, became a desolate place or wildernes, when that in deede it had before con∣teyned in length threescore thousande paces within the walles, which were in heyght two hundreth feete, and in breadth fiftie feete. But what so as touching the Mo∣narchie of Babylon, I haue here sayde, the same let vs suppose may also bee implyed concerninge other king∣domes.

Verse 7. And the Lord shall raigne for euer, prepa∣ring his seate for iudgement.

Verse 8. And hee shall iudge the vvorlde in righte∣ousnes: And shall geue sentence vpon all Nations vvith e∣quitie.

IN the Psalmes there is an vsuall conference of mans infirmitie, and of the power of God. Wherefore, as in the Verse before going, he sayde, that the change of hu∣mane state is more redy, then of the most swiftest flying flee: Now he adioyneth the contrarie parte, as an Anti∣thesis, The Lorde (saith he) together with his worde

and Church cannot by any force be wakened, nor moo∣ued out of place. More safer is it therefore, and far bet∣ter it is to trust in God onely, then to put confidence in a thousand Princes amongst mortall men, whose mind, or pleasure, or fortune, or life may be changed. And what so are here spoken touching the iudgementes of God, the same may be reser••ed, first in déede vnto the mi∣nisterie of the worde, wherein the holy Ghost rebuketh the world of sinne, of righteousnes, and of iudgement. After wardes they may be applyed vnto the final iudge∣mente, wherein the secretes of all mens heartes shall be brought foorth to light, and the damned sinners shall bee throwen into eternall tormentes. Of this iudgement (are testimonies) naturall knowledges, which witnesse that there is a God, and what maner of God, and that he will iudge the worlde. For in vayne had God made a difference betwéene honest, and filthy cogitations in mēs mindes, were it not but that afterwardes sollowed a punishment of the same difference confused.

Moreouer, impossible it is, (seeing there is a God) that there should be no prouidence, and no difference be∣tweene the wicked, and the godly. The wicked florish here, the good are oppressed: Ergo, Needefull it is that there doe another life remayne, wherein the difference shall be. For, in so much as God declared that he had care ouer Abel, Ionathas, Esaias, and Ieremias before their death, if he afterwards did neglect them, that should not in déede stande with prouidence and righteousnesse. It is manyfest therefore, that they which deny there re∣mayneth any other iudgement after death, doe derogate from God both prouidence and righteousnes, touching a great parte of mankinde, yea, euen of them which here excell in righteousnes. For, if God both now neglecte his seruantes, and afterwards no immortalitie remayn, surely I scarcely vnderstande, how eyther prouidence or

righteousnes might be attributed vnto God. But these thinges are in another place, more largely declared at full.

Verse 9 And the Lorde shall deliuer the oppressed: Yea, in time conuenient will hee deliuer, and in Tribu∣lation.

Verse 10. And let all that knowe thy name, put their trust in thee: Because thou forsakest not them that seek thee, Oh Lorde.

THis most sweete promise and consolation let vs of∣tentimes consider vpon, and let vs know that it is not geuen vs in vayne. God assirmeth that he wil ne∣uer forsake his Church, which truely acknowledgeth, in∣uocateth, and worshippeth him. He also sheweth what maner of Congregation the true Church is, Namelye, a poore and feeble congregation, and which trusteth in the name of the Lorde (as Soph••nias in his 3. Chap. saith) Neyther in deede doth this Psalme vainly interpose the clause of helpe and deliuerance, vnto this promise, viz. (in times conuenyent) but with great prouidence speaketh to this purpose. It lyeth not in vs to prescribe God a meane and time, but these are altogether to be commen∣ded vnto his Prouidence, because God (after another maner, and at other time delyuereth, then eyther we in this our imperfection doe thinke or wish for. Of this rule there is extant a notable example in the historie of Iudith. Cap. 8. When Iudith had knowledge that the Priest had appointed God the space of fiue dayes, (She chy∣ding the Priest) saide, Who be you that thus tempte God? This speech prouoketh more the wrath of God, you haue set God a time to helpe vs, being ignorant both of meanes and time to helpe our selues, therefore let vs haue God before our eyes, and of him craue acceptable euent in silence and hope.

And that I may let passe other examples, which declare that God is both present with his Church, and doth vn∣fayuedly heare the sighinges and prayers of the godlye ones. Yea certainly, euen in our tune, God preserued in safetie the noble Prince Iohn Fridericke, Dutie of* 1.41 Sarony, both in his warres and in his captiuitie, and also afterwardes restored him to liue prosperouslye with his wife and children.

Verse 10. Sing vnto the Lord which dwelleth in Sion, Shew foorth his louing kindnesses vnto the Nations.

HE clearely affirmeth, that there is the Churche and House of God, and there doth God dwel, where the promise of grace, and life euerlasting is preached, which God hath reuealed peculyarlye: For the Ethnickes doe know the Law after a sorte, but for this are they not the children of God. But that congregation is the Church of God, wherein soundeth the voyce of the Gospell, as I haue often sayde els where. But after we haue lear∣ned which is the true Church, let vs know the comman∣dement of God is, with minde, will, prayer, and confessi∣on, we adioyne our selues vnto that Congregation, wheresoeuer it be. Which when we doe, we are then the children of God, sociates of the true Church, and cal∣lers vpon God in confidence of his Sonne our Mediator, we are vnfaynedly heard, gouerned, and preserued of God. With this doctrine touching the Church we be∣ing confirmed, doe seeke refuge in the same Tabernacle of God, as the Psalme witnesseth in another place, and (as it were) haue hid vs by the Aul••ar. Let vs knowe also there is diuers calamities set before our eyes, but in these, let vs craue and looke for helpe from God. For (that the Church is burthened with great calamities) by the verse following it may be vnderstoode, where it is

sayde, that god wil haus an account made him touching the blood of the godly ones.

Verse 12. Because he vvill haue an account of theire bloud, Hee hath remembred it, and forgetteth not the cry∣inge of the poore.

HYtherto hath he recyted doctrine of the iudgemente of God, and concerning his church, and what ma∣ner a one it is: Now makes he mention of the persecu∣tion of the holy ones, which is a Testimony of the future iudgement. For, impossible it is that God will then neglecte those, whom he before shewed himselfe carefull of, by notable testimonies: As that Iohn Baptiste and Paule did please God, manifest testimonies doe shew. Needeful is it therfore, that there follow another iudge∣ment, wherein God will make a difference betweene Iohn Baptist and Herode, betweene Paule and Nero. With this consideration of the death of the holy ones, let vs fully confirme our selues touching the exaltation in the life to come, and let vs assure our selues that the god∣ly ones are not created for these miseries onely. For, although (when as the Sonne of God shal againe open∣ly shew himselfe vnto mankinde,) the vndoubted and open punishments of all the vngodly shall shall be seene in their effecte: Yet notwithstanding, euen in this life, are their examples set before all men. Herode, who put Iohn Baptist to death, not onely receiued a great o∣uerthrowe by the hoast of Areta, king of the Arabians, but also was carryed away captiue into perpetuall ex∣ilement vnto Lyons in Frannce. This misery happe∣ned vnto him almost ten yeares after he had beheaded Iohn Baptist. So Herode Agrippa (as S. Luke tel∣leth in 12. chap. Actes) After very great griefes in his inwarde partes, dying the fitte day, was worthely puni∣shed

for his crueltie wherewith hee raged againste the first Church in Christes time. But it were long to re∣kon vp al examples, which declare that God wil haue ac∣count of the bloud of the godly ones, yea euen in this* 1.42 life, and that Precious in the sight of the Lord is the death of his Saintes. Vnto this historie let vs a••••ex the para∣ble of the s••ow Iudge, and of the Widow, Luke. 18. Wil not God be aduenged for his chosens sake, which crie vnto him night and day, and will he be patient in their miseries? No, I say vnto you, he will speedelie be reucnged on their behalfe.

Verse 13. Haue mercie vpon me, beholde my affli∣ction by reafon of mine enemie, thou that liftest mee vp from the gates of death.

Verse 14. That I may shew forth thy prayses in the gates of the daughter of Sion. I wil reioyce in thy saluation.

MAny are the causes why God hath burdened his Church with persecution, but the specyall cause is, for that he will haue his presence euidently seene, when as he either preserueth or restoreth them which are de∣stitute of seconde causes. As in 2. Cor. 1. it is sayde: Wee haue receaued in our selues the answere of death, least wee should put confidence in our owne strength, but rather in God, who reuiueth the dead, which hath taken vs out of so greate daungers, that thanks might be rendered vnto him not of ma∣nie mens mouthes.

And a notable testimonie is there in the first exam∣ple, of Adam and Eue, which manifestly teacheth, that God doth onely helpe mankinde, without any seconde causes or other meanes. Adam and Eue coulde not after their fall be helped neither by Angels, nor by their owne d••uyses. Here commeth God foorth of his secret Throane, receiueth transgressors into fauor, and geueth them life: So after the example of Adam and Eue, fol∣low

innumerable examples of Gods benefites (besides ordinarie meanes in helping mankinde. As when God preserued Noah in the Deluge, when he preserued Io∣seph,* 1.43 whom his brethrene purposed to kill, Gen. 37. When he made a way for the Israelites through the red Sea, Exod. 14. So defended he Dauid against Goliah, and others, 4. Reg. 17. So preserued he Daniel amongst the Lyons, Dan. 6. and 14. Ionas in the Whales belly, Ion. 1. and 2. and in our time,* 1.44 that noble Prince Iohn Friderike Duke of Saxonie and Elector, in his warres and in his captiuitie. And all men which rightly call vpon God, may repeate some of their deliuerance, wher∣as they are manifestly preserued by God without second causes or other meanes. And therefore doth God heare our prayers, gouerne and preserue vs, that wee agayne should duelye worship him in his power, goodnes, and mercie, and with worde and wryting magnifie the same. What els besides is there, which wee can render vnto God? Wherefore let vs inculcate or beate into oure mindes the benefites of God, and commemorate them amongst others. Let vs publish it abroade when we are helped and deliuered, that others also may be inuyted vn∣to the acknowledgement, ••…••…ocotion, and confidence vp∣on God.

Verse 15. The Nations are sunke into the pit, which they made, In the net which they priuelie laide, is their feete taken.

Verse 16. The Lorde is knowen to haue done iudge∣mentes, In the workes of his handes is the vngodlie man ta∣ken, with meditation, Sela:

HE alludeth vnto the Historie in the 15. of Exod. where it is written that the Egyptians were sunk downe in the Sea like Leade. For it is a Verse prouer∣biall,

agréeing with the most elegant figures borowed in the seuenth Psalme. Also, it hath beene vsed in this place to be questioned of, what might be coniectured of the Particle Higgaion. There be which déeme this saying to be as much effectuall, as the worde Sela, and that it is the signe of a certaine great and rare affecte or motion, as the Poet saith.

Non vidisse semel satis sit, iuuat vsque tueri, In hijs here, in his habita, haec meditare▪

Its not inough this once to see, it vayles we vew it still: In these stande, in these abide, and-minde these with goodwill.

Other wryters (amongest whom is the Reuerende Doctor Luther) doe vnderstande it, touching the exercise of th ministerie of the worde, wherby, as with the sword of the Spirite, greate matters are accomplished in the Church. For vnto vs are weapons geuen, not brasen péeces, but The worde of God, and Prayer. By the word, we geue the Deuill the foyle, as Christe gaue him the foyle, when he opposed this worde against him: Auoide Sathan, It is written, Thou shalt worshippe the Lord thy God and him onely shalt thou serue.* 1.45 So, with the Testimonie of Gods worde, doe we refute Heretickes, and other vn∣godly sectes. And with Prayer doe we confounde the violency of Tyrantes. When Moyses prayed, the Hoaste of the Israelites got the vpper hand.* 1.46 When we teache and preach the Gospell, both Deuils and Tyrantes are ouer∣throwen, that they are not able to wage battell againste vs, nor make horrible spoyles, (which to bringe to passe) they enforce themselues with a certayne outrage of theires.

Verse 17 Let the vngodly be turned downe into Hel, yea all Nations which forget God.

VNto the discourse as touching the Church, he mix∣eth a rebuke, wherein he reprehendeth this great mischiese and sinne, that a great parte of men eyther know not God, or despise him: And inuenteth opinions touching God and worshippinge of him, after mannes beastly boldnes. This sinne (which is the fountayne of all other sinnes, and which (where it abydeth) no ver∣tues are acceptable vnto God) doeth the holy Ghost re∣buke by Dauid, when he sayth: Let the Nations pearishe which thinke not vpon God. And in déede with a greate zeale are these wordes pronounced of the glorie of God, For, what is more vile then man (who is created to the ende he should know and worshippe God indoctrine and obedyence) eyther altogether to be ignorant of God, and diuine matters, or els with Gyantlike or Cyclopicall barbarousnes to scorne the true Religion? But the fil∣thynes of this so great a mischiefe, is more then eyther the tongues of Angels, or els of men may possibly vtter. Therfore I am briefe in this, and with the like bre∣uitie of wordes, I passe thorow the residue of the Verses folowing in this Psalme.

Verse. 18. Because the poore man for euer shall not be forgotten, The hope of the poore shall not pearish for euer.

VNto extreame diseases (sayth Hypocrates) must we lay extreame remedyes. So the holy Ghost, vnto the furie of Epicures and Academicall dubitations doth oppose a cléere affirmation of the doctrine of Gods prouidence. For although by a certaine secrete deter∣mination, God deferreth and prolongeth delyuerance of his Church, from these enemies: Yet, as I may so say with S. Hierom. Hee withdraweth not his helpe, so there be any to embrace or abide it. To the same purpose pertaine the sayings which are read each where

as in the 55. psalme. The Lord will not suffer the iust man to pearish for euer. And in the 49. of Esay. Can a mother for∣get her owne Childe? Though she forget the same, yet will not I forget thee. Againe in the Prophet Abacuc. 2. cap. If the Lord tarie anie time, waite and looke thou for him, be∣cause when he commeth, he commeth speedelie, and will not linger.

Verse. 19. Arise O Lorde, let not man haue the vpper hande, Let the Nations be iudged in thy sight.

Verse 20. Appointe thou an vmpier vnto them, O Lord, that the Nations may know they are but men.

A True saying it is, whereas not God, but some mortal man bereth rule, there can be no escape from mischiefes and miseries. Most wisely, and most truely are these spoken of Plato. Historyes of all ages geue vs hereof examples. When Augustus raigned, the worlde was sweetely and peaceably gouerned: Because God would for a season haue peace, lawes and discipline restored, and therefore he assisted Augustus. Vnder Augustulus, or the young Augustus, and such other Princes raigning, there arose newe scateringes or di∣uisions, and infinite heapes of miseries. Let vs not ther∣fore be so Cyclopicall blinde, as that we thinke this mi∣serable life may be ordered in so great darkenes, and in in so great infirmitie of our strengthe, without a gouer∣noure or scholemaster, that is, without the holy Ghost,* 1.47 like as Hieremie saith: I know O Lorde, that mans way lyeth not in him to dispose. That is, in so great weake∣nesse of mans nature, and in so great daungers where∣in we liue, in so great difficultie of accomplishinge af∣fayres, in so great deceits of the Deuill, mans strength is not able without the holy Ghost, to order or gouerne his vocation and maner of life.

Therefore, so oftentimes cryeth Dauid, Psalme 119. Verse 34. Geue me vnderstanding. And againe, psalme 119. Verse 124. Deale with thy Seruante ac∣cordinge vnto thy mercie, and teache me thy righteousnes. Let vs therefore acknowledge our imbecillitie, and let vs remember that we are men, and with all our hearts let vs craue that the holy Ghost would vouchsafe to be present with vs as our Gouernour and Helper, which thing when we shall doe, experience shall teach, that we are vndoubtedly gouerned and helped of the holy Ghost, Amen

The tenth Psalme.

Vt quid Domine, &c.

THE ARGVMENT.

THere are two partes of this tenth Psalme. The first is a notable portrature of Antichriste, who (as Paule saith 2. Thest. 2.) is the man of sinne, and Sonne of perdition, extolling him selfe aboue all that is called God, or godlinesse. Yea, placing him selfe as a God, in the Church of God, and boastinge himselfe that hee is a God. This same terrible picture of An∣tichrist, let the Reader more diligentlie looke vpon, and afterwardes caste about his eyes vpon that con∣gregation, which is called the Church of God, and let him consider speciallie, where hee findeth such confusion of doctrine, of Religion, and of manners. Certes (I looking vpon this image) suppose, that no confusion, man of sinne, nor tirannie, more like resembleth the same, then the Iurisdiction of the Bishoppe of Rome, whose minde is polluted with madde worshippinge of Images, whose tongue with blasphemies, whose handes with cru∣ell bloudshedde of the holy ones, and whose o∣ther members are defiled with filthie lustes.

The seconde parte of this psalme, is a feruente prayer, wherein the Church with vnfayned sighes and teares prayeth, that God for his glorie sake, woulde destroy all Idolatrie, all popish erroures,

and abhominations, and in many mennes mindes enflame the lighte of the Gospell, and true Inuo∣cation vpon God, and that hee woulde frame our heartes vnto true obedience, that we may thank∣fullie honoure and worshippe him in all eternitie. In these two places, or partes, consisteth the effecte of this psalme.

Verse. 1. WHy standest thou a farre of, Oh Lorde? thou hydest thy selfe in time of trouble.

Verse. 2. The poore man smarteth in the pride of the vngodlie Let them bee taken in the deuises which they haue purposed.

THe beginninge is a sorrowfull com∣plainte of the Church, struglinge with temptation or tryall of abiection. For the Church (séeing the slender number of her flock, with the miseries and de∣formities therein. Againe, the power and horrible fury of Antichrist, which endeuoureth all wayes, as partly by open crueltie, part∣ly by priuie sleightes and deceites, to oppresse the puritie of their doctrine) oftentimes falleth into this cogitation, that she thinketh God hath both forgotten her, and for∣saken her. In such a strugling (vnto which no sorrow may be compared) doth Dauid crie out: Oh Lorde, why standest thou a farre of? And as the Prophet Esay in his 63. Chap. sayth: How is it that thy ielousie, thy strength, the multitude of thy mercies, and thy louing kindnesse, will not be intreated of vs?

Like complainte doth Abacuck make in the firste Chap. How long, Lorde, shall I crie, and thou wilt not heare, euen crie out vnto thee, for violence, and thou wilt not helpe?

These and such like complaintes, by some meanes, shew the greatnesse of gréefe which the Church beareth about her, by reason of the idolatrie, and blasphemous errours of Antichrist, against God, and hurtfull vnto mens mindes. But although the godly which disagrée with Popish tyrannie, are layde foorth as open prayes for al chaunces of sodaine dangers: Yet most true is that sentence of the holy Ghost, touching the vngodly ones:

They are caught in their owne deuyses which they practised. That is, The mischieuous enterprises which they sub∣tillie and craftelie prepared for the destruction of the Church, reboundeth back vpon their owne pates. For consider what a downefall of the Popedome followed after the martyrdome of Iohn Husle, and agayne after the vniust condemnation of D. Luther? But because these Historicall matters are knowen vnto all men, for me to make further mention of them, they are not necessarie.

Verse 3. Because the vngodlye man boasteth in the desires of his soule: And the couetous man blessing him selfe blasphemeth the Lord.

HEre the holy Ghost beginnes a large description of Antichrist, whose markes and tokens are all e∣uidently seene in the Popes Iurisdiction, and sway. The first marke is Impietie, by which name are com∣prysed worshipping of Idolles, and heresies. Manyfeste erroures are there in the Popes doctrine, quite contrary to the foundation of Gods wo••de, as els where ofte I de∣clare. There are also in this Iurisdiction, most grie∣uous superstitions, worshipping of Saintes, prayer vnto the dead, and a manifolde prophanation of the Supper of the Lord. These apparant furyes doth the Bishoppe of Rome confirme as cruell as euer Nero was againste honest and godly persons.

The second marke is Couetousnes, which as the roote of all mischiefe, raging in the worlde, spreadeth vn∣reuenged in the dominion of Antichrist. For the Bi∣shoppes of Rome fight not for maintenance of Religion, but for mens wealth or riches. That is, with vnsatia∣ble co ••eteousnes hunt after dignitie, wealth, and plea∣sures, and support false opinions, because they are the

strengthes and maintenance of wealth.

The thirde proper marke of Antichrist, is Blasphe∣mie, For as his minde is polluted with idolatrie, so is his tongue defyled with blasphemie. Of this Marke, Daniel in his 11. Chap. saith: He shall extoll himselfe a∣boue all Gods, and he shall speake marueylous thinges againste the God of Gods. For, no man is ignoraunte with how great impudencie, the Pope placeth himselfe aboue all authoritie of Canonicall Scriptures of the Churche of God, of Sinodes, and finally, of all iudgements; where∣as in déede God alone is.

I let passe here these other blasphemies, which my tongue both shunneth, and shiuereth with horror to name.

Verse 4. The vngodlie in respecte of the pride of his wrath, careth not: There is no God (thinketh he) alwayes in his heart.

THe fourth marke of Antichriste, is his detestable Pride, which is accompanyed with vnbrideled Wrath. Christ in humilitie and meekenes, surmoun∣teth all Angels and men, as it is sayde Mat. 11. Learne ye of me, because I am meeke and humble of heart. But the aduersary of Christ, farre passeth all deuils in pride and greedye desire of reuenge. That this Affirmation by proofe is most true, the Histories of Emperours doe witnesse: Of whom, some euen for trifling matters were excommunicate, others troden vnder foote, and others most vnworthely handled by the Bishops of Rome.

The fifte Marke which declareth Antichrist, is Epi∣curiall Contempt of God. For it is manifest true, that the Court of Rome is nothing els, but a Schoole of Epicurisme: wherein al honest opinions touching God, his prouidence, the iudgement of God following after this

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Verse 9 He lieth lurking in secrete places, like a Lion in his denne, That he may catch the poore, whiles he snare him in his grinne.

Verse 10. And hee humbleth himselfe, and crow∣cheth downe craftelie, that in his strength hee may caste downe the poore.

THe nienth and last Marke of Antichrist, is his Ne∣rolike crueltie. For, as the Deuill the Father of Antichrist, is both a Lyer and a Murtherer: So the son followeth the Fathers example: who syth he is the ene∣mie of the true doctrine, is bent to al occasions of hurting them which teach a right. And where he can ouercome with manyfest vyolence, he slayeth many, but where hee cannot vse his violence, he doth most subtilely lay snares for the godly, and prouoketh Princes to hatred. Now let a man consider what a monster Antichrist is, puffed vp with these vices & mischiefes, viz. By reason of his vn∣godlynesse, Coueteousnesse, Blasphemy, Pride, Desire of Reuenge, Restles busines, Prophane security, So∣phistrie and crueltie.

Verse 11. For hee hath saide in his hearte, God hath forgotten all: Hee hides his Face, and will not see for euer.

ALl beastly crueltie of Antichrist ryseth of a Giant∣like and Cyclopical barbarousnes, which stādeth in no feare of the heauenly God, but consecrateth his sacri∣fice vnto the greatest Belly God. For, wherein this per∣swasion resteth, that God is nothing, that there is no pro¦uidence, that all Religions are forged and friuolous. In these appeareth a deuillish confusion of all wickednesse, and mischiefes. O god vouchsafe to ••uerte this plague farre from vs.

Verse 12. Arise, O Lorde God, and let thy hand be exalted, Doe not thou forget the poore.

THe seconde pare of this Psalme is a Prayer, where∣in the Church craueth of God that shee may be dely∣uered from the tirannie of Antichrist. For neyther is there any more grieuous Monster, nor any plague more cruell, neyther furie which more prouoketh Gods wrath in the flooddes of hell, then the Popes tirannie, full of snares, guyle, vyolence, and Epicuriall securitie. And because euerie our prayer receyued from the holy Ghost, hath effecte of promise and of prophesie, let vs confer the euente with the foretokening thereof. For in this last age of the world, D. Luther, being by God inspyred, re∣uealsd Antichrist, and refourmed the doctrine, and called back the Church in his time vnto the fountaines of veri∣tie: He shewed the difference betweene the Lawe and the Gospell. He made manifest the righteousnes of faith. Toke away errors touching the doctrine of repentance. Distinguyshed the true worshipping of God, from the hipocrisie of mans traditions, and shewed the vse of the Sacramentes, which are by God instituted. (Touching which matter well considering,) it becommeth all the godly throughout the world, to ioyn together their pray∣ers and sighes, and to craue with feruent heartes, that GOD woulde vouchsafe to confirme this that hee hath wrought in vs for his holy temple sake.

Verse 13. Wherefore shall the vngodlie blaspheme God? For hee hath saide in his hearte, Tush, thou wilt take none account.

THe reason of his prayer is taken from the cause final. As if he thus sayde. Defende and delyuer thy church and represse the furies of the enemies of the gospell, that

their blasphemies may be refuted, and that all men may know there is a God in deede, vpon whome the Church of Christ cryeth and calleth. It lyketh me in this place to repeate a shorte fourme of Prayer, which D. Luther prescrybed in his booke of the Turkish warre: Looke vpon vs O God our Father, and geue vs remedie. For, the Deuill, the Bishoppe of Rome, and the Turke, are more thine aduersaries then oures, when they scourge vs, they also scourge thée. For the doctrine which we preache, is thine, and not oures. But Sathan cannot abide this, and will be worshipped in thy place, and thrustinge thy worde out of place, he practyseth vyolently to thrust vp∣on vs false doctrine and lyes.

Awake therefore Oh my God, and thy holye name which they pollute and defile, thou thy selfe reuenge, and suffer not this imurie to be wrought any longer by thē, which punish not our offences and sinnes: But ende∣uoure to extinguish thy worde in vs, and so farre bende their force that thou shouldest not raigne at all, neyther that thou shouldest haue any people which might wor∣shippe and honour thée.

Verse 14 But thou seest this, because thou considerest his labour & sorow, that he may be deliuered into thy hands: Vnto thee is the poore man lefte, Thou art the helper of the Orphane.

VNto the rest of his petition are added promyses, which are opposed vnto the Judgemente of Epi∣tures, and affirme that God will iudge and punishe the vngodly: and will preserue and delyuer the godly, yea though a season they seeme to bee as forsaken and Or∣phanes. Thou (saith he) considerest my trauell, & my payne. For as the father taketh pittie vpō his Children: So the Lorde is mercifull vnto those that feare him. And

surely the holy ones being confirmed in former benefits receaued, doe whollie depend vpon God, and yeald them selues, and all that is theirs, by faith, into the mightie handes of God. For vnto thee is the poore man lefte, and thou art the helper of the Orphan. That is, (They which being destitute of second causes or ordinarie meanes) call vpon thee. And it is profitable that we haue in redy∣nesse many sayinges, which affirme, that God will then vnfaynedly helpe vs, when wee are forsaken of mortall Creatures, as the verse in the 72. Psalme: My Father and Mother haue forsaken me, but the Lord hath taken me vp. Let vs also set before vs examples, and not f••rren only, but of our own countrey and Inhabitations. Now often hath God driuen away, or els mitigated great mis∣chiefes from thee, me, and euery one of vs, which by mans helpe cannot be tollerate? Therefore all deliue∣rances be they others which we reade of, or our owne, which our selues finde experience of, let vs know that they are examples of Gods promyses, and being admo∣nished both with promyses and with examples, let vs learne to call vpon God, to craue and looke for helpe of him, and let our faith and confidence become by litle and litle, stronger. Let our heartes be setled in hope and in expecting Gods helpe. So by vse shall we learne this verse, Vnto thee is the poore lefte, Thou art a helpe vnto the Orphane.

Verse 15. Breake the arme of the vngodlie and E∣uill man, his vngodlines shalbe sought for, and it shall not be founde.

WE must both in this place, and also in others, oftentimes discern the beginning of the matter from the ending. Antichrist surely is slayne with the Spirite of Christes mouth. (That is) with the sincéere

ministerie of the Gospell. But he shall be altogether then abolished, when the Son of God shal come vnto vs againe to iudge the quick and the dead as Paule witnes∣seth 2. Thess. 2. Then shall that man of sinne be reuealed, whom the Lord Iesus shall slea with the Spirite of his mouth, and shall destroy with the foreknowledge of his comminge. And as touching the throwing downe of that Antichrist, into the place and countrey of dainned soules, no doubt) it is) Iohn speaketh of it Apoc. 19. And the Beast was taken, and with her the false Prophet, and these two were sent aliue into the lake that burneth with fire and brimstone, where they are tormented day and night worlde without end. Apoc. 20

Verse 16. The Lorde shall raigne for euer and world without ende: The Nations shall pearish out of his Lande.

A Consolation taken of the Conclusion. The thing will shew it selfe that Christ shall raigne, when all the Enemies, Gog, the Beast, and the false Prophete shall pearish. With this hope of future redemption let vs comforte our selues against the power and furyes of the Enemyes. For although Tirantes, Fanaticall teachers, and their Champions, now and then presum∣tuouslye doe beare sway, and carrie stately stomackes, as if they were Lordes and Rulers, called of their owne¦st le: Yet after a while, this Soile or Possession shall be taken from them, as from vnthankefull Vassales? For, The Earth is the Lordes, and alithe fulnesse thereof. Psalme 24, verse 1. And againe it is sayde Leuit. 25. The Earth is mine, you are but Straungers, and my Hus∣bandmen.

Verse. 17. Lorde thou hast heard the petition of the poore, thou wilt confirme their heart, thine eare will bee prest.

Verse. 18. To iudge the Orphane and oppressed, that thencefoorth man rage no more vpon earth.

IN the ende of this Psalme is repeated The Promise and Finall cause of delyuerance. For this cause spe∣ciallie is the Church delyuered, that the moste holye name of God be not for euer polluted, neyther that his Doctrine be extinguisht, but that alwayes there shoulde remayne vpon earth both Teachers and Schollers, ce∣lebrating the benefites of God in his Church, or Schole∣house, and to be therein true witnesses of his Doctrine. This cause is oftentimes inculcate to our eares, as in the 79. Psalme. Helpe vs O Lorde our Sauiour, for the glorie of thy names sake and deliuer vs, and be mercifull vnto our sinnes, for thy names sake, least they say amonge the Nations, Where is now their God?

The eleuenth Psalme.

In Domino confido. &c.

THE ARGVMENT

I Am not ignorante that certaine Deuines of ex∣cellent wittes, and excquisite learning, haue in∣terpreted this psalme Allegoricallie, as tou∣ching corruptions in Doctrine: which are the enuenomed dartes, wherewith the hearts of the sim∣ple sorte are wounded. And althoughe I mislike not this Interpretation: Yet I doe better allowe of the simple meaning and effecte, which the proprie∣tie of the phrase bringes foorth. Therefore this Psalme conteineth a Figure of the Church, which is like vnto a sillie birde cast out of her neste, and laide foorth for all maner perilles and daungers of death. For in very deede, the Church liueth as an exile in this world, and setleth her abode in troblesome do∣minions, as it were in Medeas bosome. And nei∣ther liues she in exilement, and wandereth without any certaine resting place, but is as an open pray vn∣to all hazardes of sodaine dangers. For she is part∣lie oppugned by manifest violence, and partlie by guilefull snares, subtillie deuised of the enemies. But perhaps, some man would aske the question, where∣hence comes such and so greate bitter hatred, into the mindes of the vngodlie ones against the church, which keepeth and retayneth the heauenlie Do∣ctrine? This question doth this psalme in one verse at full resolue. The foundations are destroyed, what hath the Righteous done? As if he saide, The Church suf∣fereth not this beastlie crueltie of the enemies ha∣tred,

by reason of their grieuous sinnes, troubling the Ciuill societie of men, but for the Confession of the true doctrine, which is ioyned with iust and ne∣cessarie reprehensions of Errors, Idolatrie, and Ab∣hominations, which striue with the Foundation. For neither can it be, but that the Church which setteth foorth the true meaning concerning the essence and will of God, should therewith also reprehende the Confusion of Opinions and Worshippinges, which with a malignante countenance, (that is) by all euill shew are repugnant to the manifested will of God. For God hath called his Church vnto this function, to the ende we shoulde builde vp and firmelie plant those thinges that are true, and vtterly destroy, and roote out such thinges as are vnto them contrarie. When, therefore, the Deuill, enemie to God and his Church, cannot abide the building vp of his works, he enforceth Tirantes and their Champions to pre∣pare and practise all the industrie of his kingdome, vnto the destruction of the true Church, and of the Doctrine which she professeth. Of this perpetuall warfare, was God the Vmpier in paradise, saying, I will set enmitie betweene thee and the woman &c. And* 1.48 all the Children of God in their Baptisme, doe de∣nounce a perpetuall warfare vnto the Deuill. In certaine wordes conceiued they promise, that they will neuer walke into the tentes of the enemie, but to doe all thinges which perteineth vnto the destru∣ction of the kingdome of darcknes. By reasonwher∣of, it is euident plain, what the cause is that moueth the Deuill and his Instrumentes to striue against the Church. But although the Church bee exercised in so many and great dangers, yet she is not discou∣raged in minde, but comforteth her, selfe in the confidence of Gods presence and helpe, and doub∣teth▪

not but that the wicked enemies shall after a while fall headlong into eternall destruction. For, (that God both careth for, and regardeth that So∣cietie which retaineth the Doctrine by him deliue∣red) that same thing doeth his promise in this psalm cleerelie testifie. Truely, as touchinge the punish∣ment of the enemies he saith: It shall raine snares, Fire, and Brimstone vpon the wicked, &c. Let vs therefore, learne to applie the meaning of this psalme, vnto the vse of the matter, And in so great varietie of dan∣gers, which hang ouer our heads nightes and daies. Let vs craue and looke for defence (from these E∣nemies) of the Eternall Father of Christ Iesus oure Redeemer. Hetherto haue I expounded the Argu∣ment of this xi. psalme. Now (if it please you) let vs more diligentlie looke vpon euerie Verse.

Verse 1. IN the Lord I put my truste: why then say ye vnto my Soule, Flie hence vnto the Hilles, like a Birde?

THe beginning consistes in an Enthy∣mem, or Silogisme, whose Antece∣dent is the voice of Faith: The Con∣sequent is a reiection of that Clamor, and Commination which the wicked ones vse. He saith: In the Lord put I my trust. As if he annexed, Who hath in this first Commandement made a League with me, that he will take care ouer me, and looke vpon me, yea, helpe me, heare me, and both in this life, and after this life preserue me. Seeing therefore I am fortiffed with such defence and sauegarde, why doe you threaten and

denounce vnto me banishment and punishment? Know ye not That there are manie Mansions, or dwellinges in my Fathers house? For although I must here in this life suffer exilementes, great calamities, and diuers deathes, yet notwithstanding, I know that I shal in heauē haue euerlasting life, ioy and gladnes, yea, euerduring glorie, with the vniuerfall Church.

With this most swéete and most strong comfort, do I strengthen my selfe against the outcryinges of the ene∣mies, and I beare about with mee, both in hearte and mouth, the saying of the Apostle S. paule Rom. 8. If God be with vs, who can be againste vs? Sure I am that neither banishment, nor punishment, neither anie thinge els hath such effecte and force, that it can plucke me away from the Fatherlie loue of God in deede. This thy aboundante knowledge, O God, we beseech thee seale in our hearts, with thy holy Spirite, so that wee may be able to obey thée in suffering calamities, which daylie fall vpon vs for the confession of thy sincere Doctrine.

Verse 2. For beholde, the vngodlie haue bended theire Bowe, They haue prepared their Arrowes vpon theire stringe, that they may priuelie shoote at them which are vp∣right of heart.

As Tirteus the Musition sayth:

Est miserum, patria amissa laribusq́ue vagari Mendicum & timida voce rogare, cibos Cum natisq́ue errare tuis, & coniuge mesta, Et cum matre pia, cumq́ue parente sene.

A wretched case, thy Countrey lefte, to wander coastes vnknowen. With trembling tongue & craue thy foode, not hauing of thine owne.

And with thy children wander so, and with thy woefull wife: With good olde Sire and Matrone milde All leading Exiles life.

BVt much more heauyer a case is it to be nights and dayes conuersant among the dartes of the enemies, & euery moment to loke for present death▪ And such alto∣ther is the state of the church in this life. For as Aeneas speaketh of him selfe: That he a Stranger and in mise∣rie, being driuen out of Europa and Asia, wandered through the desertes of Libia. The same may much more be saide of the Church exiled in this world. For, how often are the great multitudes of godly old men & Matrones with their Children and seruants, dryuen out of their natiue Cities, and for them troupes of horsemen sent in, which haue troden vnder foote the multitudes of miserable distressed soules. Surely, Maximinus (that I may omitte other examples of crueltie) made his de∣crées to be grauen in brasen Tables, whereby the Chri∣stians were cast out of all Townes and Villages. Ney∣ther in deede are the members of the Church only perse∣cuted with banishmentes, but also are with most cruell tormentes taken out of this life. Vpon these dangers of the Church (the Reader now looking) shall more easilie perceiue that she is a Figure or representation of a ••illy birde shaken out of her poore nest, and flyinge amongest the dartes of her enemies.

Verse 3. Because the foundations are destroyed, what hath the righteous done:

THe thirde Verse expoundeth the cause why the church is d••str••••••ed with so huge a multitude of calamities. For although she be like the Doue which hath no gall,

hurtes not with her bill, and hath harmeles dees: Yet for this cause is she hated of the world, for that she truely and simplie publisheth the worde of God, and sharply re∣prehendeth lewde opinions and prophane worshipings of God, which s〈…〉〈…〉 to ouerthrow and vtterly to deface the foundation l〈…〉〈…〉y God. The Church warreth not for riches, she seekes not for promotion by mouinge seditions, she rageth not in slaughters & other mischi••es, which trouble the societies of men: But she gathers to∣gether the pure graynes of sound Doctrine, and plucketh vp the tares out of the field. This Extyrhation cannot the worlde away withall, being bewitched with loue of his owne wisdome and righteousnes. Therefore draw∣eth he his Sworde against the Church, therefore bluste∣reth he out fire and lightning against her, as histories of all ages declare the same.

Verse 4. The Lorde is in his holie Temple: The Lord hath his seate in heauen. His eies doe beholde all things, and his eye liddes shal trie the sonnes of men.

THe fourth Verse opposeth against these furies of the enemies, the promise of God, which assureth the god ly ones of protection and sauegard. We are (no doubt) destitute of mans help and defence, neither seemes there here to remain any State of Churches and Schooles, which is by Gods benefite now stablished, wherein the light of the Gospell is restored: But such a State shall remayne yet, yea though the worlde and the deuill with∣stande the same, as Christ himself saith in another place, The gates of Hell shall not preuaile against the Churche. Mat. 16. And because many are the impediments ther∣of, the Psalme in this Consolation, plamly sheweth who he is that shall helpe this Church. It affirmeth that God will be present when we pray, and that hee will

heare vs, gouerne, helpe, defende and delyuer vs. Ther∣fore let vs not be discouraged, that wee at any time for∣sake our profession, no although many there bee which are against vs, and many impedimentes chaunce vn∣to vs.

Verse 5. The Lorde alloweth well the iust mannes doinges: But the vngodlie man and his speedie violence doth his soule abhorre.

HE amplifyeth the Consolation, with an Antithe∣sis or contrarietie of the true Church, and the rest of the skimme of Mankinde. God (sayth he) by mani∣fest testimonies sheweth that hee fauoureth the true Church, because hee calleth her, and geueth his worde vnto her. This notable testimonie of the loue of God, towardes his Church, doth the 147. Psalme foreshewe in this maner: Verse 19. Which gaue his worde vnto Iacob, and his righteousnes and iudgementes vnto Israel. Verse 20. He hath not dealt so with euerie Nation, nor hath not made knowen his statutes vnto them. For as the Princes beneuolence towardes a base and meane per∣son, shyneth not. nor is more apparante in any thinge, then in familiar communication together: So the loue of God towardes vs, may chiefly by this testunonie bee esteemed, whereas he comming from his secrete throne, speaketh familiarlie vnto his Church, and geueth her his assured and expresse worde.

But the other multitude of Mankinde (which heareth not this worde, but defendeth vngodlye opini∣ons, and vngodlye worshippinges with too too open crueltie,) doth God most bitterly hate, and most spe∣cially abhorre, as aboue in the fifte Psalme he sayth, Verse 5. Thou art not a God that deliteth in wickednes, For as Lucilius sayth, (if I so may vse his wordes,)

A vertue tis to geue honor that to hee is due, As enemie eke the enemies, and euil men to puisue. Againe defender for to be: Of good men, and manners godlie.

Verse 6. It shall raine snares, Fire and Brimstone, vpon the vngodlie: And whirlewindes shall be the portion of their cuppe.

THe sentence of this most sorrowfull Commination, is not obscure, if we consider the examples. In the Historie of the burning of Sodome, it is expresly sayde: The Lord raineth Fire and Brimstone from the Lord.

Here is mention made, both of the eternall Father, and of his Sonne, So as all the Posteritie might con∣sider so great a matter to be done by the singular deter∣mination of God, and not by any casualtie, and that we should know, al men, and all Nations in the world are warned by this example. Without al doubt great is the wrath, when the selfe Sonne of God, is the Mi∣nister or Officer to execute this horrible punishmente. So in the 16 of Numeri it is sayde of the punishinge of those seditions persons. There went a Fire from the Lord, it slew two hundreth and fiftie persons.

But why doe I collecte Examples of presente pu∣nishmentes in this worlde, when as in the 20. Chapter of the Reuelation of Sainte Iohn, it is most euident∣lie sayde concerning the euerduringe punishentes for that same Antichrist and the Turkes, ordeyned: And a Fire came downe from God out of the Heauens, and destroyed them, and the Deuil which seduced them, was cast into the lake of Fire and Brimstone, where the Beast, and the false Prophet are tormen∣ted day and night, worlde without ende.

Verse 7. Because the Lorde is iust, and hath loued Righteousnesse: The countenances of them hane seene his equitie.

THis last little Verse D. Luther expoundeth thus, They are not broaken or squashed with persecu∣tion, but persiste constantly looking for the promi∣ses of Righteousnesse: Therefore doe they finde by experience, that God lo∣ueth righteousnes.

The xij. Psalme.

Miserere mei Domine. &c.

THE ARGVMENT.

ALthough this pitifull moane is (touching the small number of the godlie ones) applyed vn∣to the state of all ages: Yet doeth it chieflie pertaine vnto the last olde age of the world, wherein Antichrist bearing sway, greater is the con∣fusion of opinions, of worshippinges, and of mens liues or conuersations. For touching this doting olde age of the worlde, Christ saith Luke 18. Thinke ye when the Sonne of man commeth, that he shall finde faith vpon Earth? And in the 24. of Mathew. Because iniquitie then aboundinge, Charitie of manie shall waxe colde. For, faith towardes God being extinguished, and loue also towardes our neighboure, what godlinesse can there be, what holines, or what equitie? But be∣cause

it is needful that in mankinde there be alwaies a Church remayning, God affirmeth, that hee as yet doth raigne, and that he will be aduenged vpon the tyrannie of Antichrist, in the behalfe of his cho∣sen ones, by stirring vp godlie Teachers, which shal both reprehende Idolàtrie, & publish true doctrine, and consolation vnto the Church. When as there∣fore great were the darcke clowdes in the Churche not manie yeares since, and that the lighte of the Gospell lay oppressed with the Sophisticall labe∣rinthes of Sentenciaries with the superstitiō of Cha∣nons, and Monkes, and sundrie worshippinges of I∣doles: Luther being by God inspired, and illumi∣nate reformed the state of doctrine, and called agai•••• the church vnto her fountain, shewed the differēce of the Law & of the Gospel, made knowen Iustification of Faith, toke away erroures in Doctrine of Repen∣tance, distinguished true worshippings of God, from hipocrisie of mennes traditions, and shewed the vse of both Sacramentes which God hath instituted. For this so greate a benefite, let vs geue thankes vn∣to God the Eternall Father of our Lorde Iesus Christ, and with feruent hearts let vs craue of him, that he woulde confirme that which he hath begun in vs. Psal. 68. ver. 29.

Verse. 1. HElpe me O Lorde, because the holie man pearisheth, because the Faith∣full are minished from amonge the Sonnes of men.

THe first Verse descrybeth an vnspeak∣able moane or Lamentation of the Church, oppressed with Tyrannicall Rule of Antichrist. For as Moises, when he was brought back into the Straites of the hilles, and of the redde Sea, cryeth not, but groaneth, and with his heauy moane filleth the eares of God, So the remnante of the godlye ones in the laste olde age of the worlde, toyne together theyr prayers and groaninges for delyuerance from the kingdome of Antichrist, and for wholesome reformation of Doctrine, and worshippinges of God. Thou feest (say they) Oh God, what and how great a confusion there is of their wicked opinions and Idolatryes. Restore thou therefore the true kinde of Doctrine, and true worshipping of God.

This most feruent Prayer of the Church, was not made in vaine, but obtayned of God the Reformation of the same doctrine, through the Ministerie of the Reue∣rende D. Martin Luther, which againe cast out▪ from the Euangelicall Fountaines, the filthy dregges and poysons of popish doctrine, and restored pure and sincere Doctrine vnto the Church.

Verse 2. They haue spoken vanitie euerie one vnto his Neighboure: They doe but flatter with their lippes, and dissemble with their double heart.

THe seconde verse may be vnderstoode as concerning doctrine and manners. For first of all, the Clyents

of Antichrist, sophistically excuse manyfest Idolatry, and with a certayne flattering faire shew, endeuour to extin∣guish the Gospell. The Oblation which is made in the Masse (say they) is not meritorious to forgeue and redéeme sinners, but an Application. Where ••re, whereas it is read in the Canon of the Masse, that Sa∣crifices are offered to redéeme soules, let vs vnderstande that they are not now offered vp of vs, but that God is called vpon of vs, so as (for the Sacrifice which of the Hie Priest himselfe, Christ being offered then redéemeth Soules) he would heare vs. So, when very hardlye they would forgo Satisfactions, they moderate the name and they will haue them to be called Chastisementes v∣sed in the Church.

With such toyes endeuoure they to set foorth absurde opinions, neyther doe they that to the endo they would reforme errors, and heale the diseases in the Church, but vnder new pretences to retayne still the strength of their faultie and lewde worshippinges of God, and vnder a plausible outwarde shew of holynes, commend the cor∣ruptions of their doctrine vnto the people. Moreouer, (with how many wilye sleightes of dissimulations the lyues and conuersations of the Enemies of the Gospell is couered) the Examples of Faber and Alphonsus Dia∣sius doe shew. For as Iudas betrayed the son of God with a kisse: So these suckblood Sophisters with a flat∣teringe shew of friendship séeke to ensnare the liues of godly persons.

In the Conuention at Spire, which was in the yeare 1529. one Grimeus, after his comming from the Vni∣uersitie of Heidelberge, by fortune made his abode for a time with D. Philip Melancthon. There when he had heard Faber Bishop of Vienna, defende in his sermon certaine filthie erroures, he followed him goinge out of the Church, and reuerently saluted him. Afterwardes,

hee sheweth him that he is not moued vpon any mala∣pe••rtnes, but of a good zeale, to speake two or thrée wordes with him. Faber delayed not to heare his talke. Then Gryneus sayde, He was sorie, that he be∣ing a man so well learned, and of so great authoritye, should openly confirme blasphemous erroures againste God, and which it is most euident, that they might bee refuted with manifest testimonies of Ecclesiasticall an∣tiquitie. Faber againe answereth him, that he would yet say moe thinges, and asked him his name. Hee nothing at all dissembleth, but friendly confesseth that he is called Gryneus. Faber was (as many men know) one wonderous fearefull to enter into disputati∣ons with learned men. Wherefore, in so much as hee now feared the learning and eloquence of Gryneus, he made him beleeue that the king had called for him, and that as then he had no leysure to goe through with that disputation. He beareth Gryneus in hande that he is very desirous to be acquaynted with him, and to haue longer conference: and that both for his owne sake, and the Common-weale sake, he begins to request him the next day to come agayne vnto him, he sheweth him his lodging, and sets him the hower certain. Gryneus thinking these words to be spoken in good faith, grutch∣eth not to promise him his desire. But Faber, (to let passe other matters) accuseth Gryneus vnto the Kinge, and at the Kinges commaundement, sendeth foorth Pur∣seuantes to bring Gryneus into pryson. And of trueth, such was the expedition of the Purseuantes, that had not Gryneus beene sh••elded and succoured of Gods Angels he had neuer beene able to escape their handes.

This Historie D. Philippe Melancthon faithfully testifyeth in his Commentarie vpon Daniell the 10. Chap. The other historie of Alphonsus Diasius, a Murtherer of his owne brother, who so will, may reade

in the 17. Booke of Iohn Sleydones Commentaries.

Verse 3. The Lorde shal destroie the lippes of al Flatterers, And the tongue that speaketh proude thinges.

SEing God is a louer of most simple trueth, he hateth & punisheth lyes, whose Author the Deuill is. For he will haue a loue of the trueth, and hatred of falsehoode to be confirmed in the mindes of the godly ones, to the end we may consider and discerne him (what manner a one he is) from those deuils. As therefore Andromacha bitterly cursed those craftie Juglars, saying: O ye Spar∣tanes, most worthie of hatred, and of all men to bee accursed, ye false frendes, Craftes masters of lienge, and falsifiing, ye guilefull wretches, which can plaie Iacke on both sides, speaking one thinge, and thin∣king another, euill maie ye fare. So in this place doth the holy Ghost threaten punishmentes vnto these sub∣tile Sophisters, and sayth with Esaie, Cap. 5. Woe be vn∣to them, which count good, euil, and darkenes for light. These Thunderclappes doe thorowlie moue vs vnto the loue of trueth, and that we may beware the enemyes sophistry. Let vs with greater care applye our selues vnto the stu∣dyes of true doctrine, and let vs beforehand instruct and fortefie our mindes with sound opinions.

Verse 4 Which haue saide, we will extol our tongues, our lippes are our owne, who shall be Lorde ouer vs?

HOw truely Daniel hath spoken of Antichrist (that he shall extoll and magnifie himselfe aboue all thinges) the most impudent forgeries of the Pope doe wel shew, which are extant in his decrees and decretalles. For in deede, filthely and wickedly, with most great rashnes and impudencie, doth he preferre his owne authority be∣fore

the Canonicall Scripture, before the church of god, all Synodes, yea and finally, all sounde iudgementes. But for so much as in a certaine other place, I haue set downe these paltrie petegrees of Antichristes arrogan∣cie, from thence, or rather from the selfe same decrees, and Decretalles, who so liste, may take for his purpose.

Verse. 5. Because of the spoile of the helples, and the outcrying of the poore, Now will I rise saith the Lorde, and will sende him helpe that shall breathe vpon him.

THe hauock and miserie of the poore, may not onelye be vnderstoode as touching the enthraldome of their bodies, but much more of the butcherie of their conscien∣ces, which in the popes Jurisdiction is very rife and bea∣reth rule. For, who knoweth not the bloudy crueltye of Popish penance, wherein is requyred sufficient Con∣trition, and a scrupulous numbring vp of sinnes, and sa∣tisfaction to bee made for sinnes by certaine workes of men.

Furthermore, who knoweth not what manner snares to mens consciences hath beene hidden in theyre Doctrine, which biddeth men alwayes to stand in doubt of Gods fauour, as also their fable of Purgatorie & theyr law of single life? With sight and beholding of these mis∣chiefes, God doth in this verse affirme that hee is vehe∣mently displeased, and promyseth his medicine to be layd vnto the most grieuous diseases, namely, the instaurati∣on or restoring of the Ministery, which shall accuse and condemne lewde opinions, and shall shew the safe Ha∣uen and refuge vnto perplexed consciences. But (what doth this maner of phrase signifie? Insufflabit ei) I doubt not, but by the worde breathing or blowing, may be••sig∣nifyed the efficacie of the Ministerie. For, as the winds haue greate force in blowing vp trees by the rootes, So

the Ministerie mightely destroyeth the workes of the de∣uill and of Antichrist, and pluckes them vp by the rootes, out of the mindes of the godly ones. And ceries me thinkes Paule in 2. Thest: 2. hath respect vnto this place, when he saith: And then shall Antichrist be reuealed, whom the Lord Iesus shal slea with the breath of his mouth. &c. As if he sayde: The renuing of the Gospell in the latter age shall not be a sound heard in vayne, but it shal be so effectuall, that it shal destroy idolatries, and the ab∣hominations of Antechrist in many mens heartes, and gather an euerlasting Heritage vnto the sonne of God. But because I haue eftsoones elswhere spoken to thys effecte, I am now more briefe here, and doe procéede vn∣to the verse following.

Verse 6. The wordes of God are pure, like the siluer tryed in the earthen Vessell, and purified seuen times.

THis verse may be vnderstode after a twofolde man∣ner. First in deede, in the respecte of God, and af∣terwardes in respecte of our selues. For it is manifest plaine, that amongest all the Godly ones, Gods promy∣ses and threatninges are ratifyed and most assured.

Moreoner, the thing if selfe sheweth that the light of faith encreaseth in the exercises of repentance, in feares, in persecution, and in Consolations. Neither is it an ob∣scure comparison, taken of the nature of siluer. For as when leade by the Fire melting, vanisheth quite away: and the siluer remayneth, and the more often it is melted so much more pure it is: so in temptation or tryal, mans traditions fall away, neyther can they comforte the minde at all. But faith which climeth vnto the worde of God, is the vanquisher of all feares and doubtes, and as the Pummise stone being cut with harde Hatchettes doth from the Iron take his bitternes and value.

Verse. 7. Thou shalt preserue them, O Lord, and shalt keepe vs safe from this Generation for euer.

HEre is a moste sweete promise, which witnesseth that the Church of God shall remaine not onely amongst the ruines of kingdomes, but euen if the world should vtterly come to an ende. Let vs therefore com∣forte our selues with this consolation, and in this hope let vs maintaine and propagate the scriptures and doctrine geuen vs from God.

Verse. 8. The vngodlie walke euerie where, when euen so vile, they are exalted amongest the sonnes of men.

THis last verse amplyfieth the promise with an Anti∣thesis or contrarietie. For where God preserueth not the Ministerie, nor eftsoones refourmeth the Doctrine, there doe infinite errors créepe in by stealth: As when the Ethnickes had lost the doctrine touching true wor∣shipping of God, they afterwardes deuised monstruous opinions without end. The same thinge happeneth vn∣to Heretickes, Mahometistes and Papistes, which goe about to take away mens sinnes by Masses, require help of dead persons, &c. So in all the whole race of mankind, there would vninersall darke mistes appeare, were it not but God now and then dryueth away some part of them, by preseruing and restoring the mini∣stery of the Gospell, whereby God is effectuall worker, and cal∣leth and sanctifyeth men vnto eternall sal∣uation.

The xiij. Psalme

Vsquequo Domine in aeternum?

THE ARGVMENT.

THere is in the Churche a twofolde kinde of temptation or triall, as Paule saith, Within feares, without strife. The externall temptati∣ons oppugne mens bodies and worldlie habi∣lities. As when the godlie ones are berefte of the benefites which pertaine vnto this life, are cast into prison, are driuen into exilement, and suffer punishe∣ment. These temptations, or rather exercises of faith though they be not slender (yet when wee feele an inwarde ioie in our heart, by reason of the presence and fauour of God) we are then the lesse vexed with those externe sorrovves. For the ioifulnes of the heart ouer commeth that fearefulnes: In that it persvvadeth vs that it is acceptable vnto God, and beholdeth eternall life, and doubteth not but that she shall passe vnto the presence of God, and to the felowshippe of Christ and all the holie ones. Here∣hence crieth Paule: I desire to be dissolued and to bee with Christ. 1. Phil. 1. And Steuen reioyced when hee saw Iesus standing at the right hand of God. Act. 8. But there are either temptations or trials, inwarde and spiri∣tuall, wherin is perceiued the wrath of God against sinne, and our heartes conceaue most heauie cogi∣tations, as if vve vvere forsaken of God, and cast a∣vvaie from him. Vnto the bitternes of this sorow, no punishment nor yet anie vexations be they neuer so horrible, may be compared. For how much the force or strength of mind, is greater then of bodie,

so much more grieuous are felt the passions of the minde, then of the bodie. As therefore the eleuenth psalme describeth the outward persecutions of the Church, to witte, banishmentes and punishmentes. So in this psalme doth Dauid expres horrible feares of the minde wrastling with triall of abiection. For although we are then wonte to be stedfast & strong, what time the Spirit triumpheth ouer the Flesh: Yet notwithstanding, when incredulitie assaulteth oure heartes, we straightway waxe fainte, and scarcelie do we reteine one sparke of Faith, which Paule calleth An vnspeakeable sythinge of the holie Ghost. Neither in deede are feares onelie or amazednes of minde here described, but also consolations of the minde, which vvrastleth at full by reason of the waues and stormes of temptations, and solemniseth the victorie of faith against desperation. And therefore are these things put in writinge, that by the example of the vniuer∣sall Church, vve might be comforted so ofte as oure minde is drenched or vvhelmed into like temptati∣ons. For like as Dauid, Iob, Ezechias and other ho∣lie ones, by meanes of their great plunges of cala∣mities, savve and enioyed the Porte of quietnes and tranquilitie. So no doubte, euen vve shal (by gods helpe) be conquerours ouer Sathan Death and Hell, as Saint Paule saith: Thankes be to God, which hath geeuen vs victo∣rye through our Lord Iesus Christ. 1. Cor. 15.

Verse▪ 1. HOw long, O Lord, wilt thou forget me, for euer? How long wilt thou hide thy face from me?

Verse. 2. How longe shall I looke for help in my soule? How long shall mine enemie reioyce ouer me?

THe Complainte so oftentimes repea∣ted, sheweth the bitternesse of his sor∣row, and the difficultie of his conflicte. And as the order of man is in thréefold maner. The first towardes God, the second towards himselfe, and the third towardes others, eyther frendes or e∣nemies: so he descrybeth thrée most fierte conflictes. In the first of which thrée, he sorroweth that he is neglected and cast away of God: For in deede the most sure signes or tokens of neglection and indignation, are forgetful∣nes and turning of the face another way. And so often as Consolation & deliuerance is deferred, we fall down in∣to this opinion, that we thinke we are forsaken of God, and cast away from him.

After this he wrastleth with him selfe, purposinge diuers matters in his minde, wherewith yet he can nei∣ther be helped nor relieued. For the woundes of the heart cannot be healed, but by the helpe of God.

Last of all he encountreth with his enemie the deuill, which casteth such illusions before his eyes, that hee sée∣meth straightway to escape his daunger which wraste∣leth with him, and to tryumph ouer him. But I will make no longer discourse of this matter. But let the godly ones in time of their sorrowes, and when they reade the Psalmes, and propheticall Historie, consider well these most speciall matters, whereas the descripti∣ons of such sorrowes are extante to teache and com∣forte vs.

Verse 3. Looke vpon me, and heare me, O Lorde my God: Illuminate thou mine eyes, leaste I sleepe in death.

Verse 4. Least mine enemie say, that I haue preuay∣led against him, And they that trouble mee will reioyce, if I shall faile.

TRue Inuocation or Prayer is the chiefest sauegard of a godly minde in such sorrowes which elswhere are named, the sorrowes of death and daungers of hell. Therefore (vnto this most strong Tower, flyinge) he sayth: Looke vpon me, and heare me. Illumine thou mine eyes, &c. Least mine enemie say, &c. But let the Rea∣der in this place consider how aptly euery remedy is ge∣uen for euery disease. He sayde before, that God was estranged from him: Now, ouercomming the heauy and sorrowful temptation, he perswades himselfe that with Gods fauourable countenance, he is looked vpon, and is most assuredlye heard of him. Whereby we learne what maner enterchanges of tryalles and Consolati∣ons there are in the godly ones. He addeth moreouer, Illumine thou mine eyes. These wordes are opposed vn∣to the little clause: How long shall I looke for helpe in my soule? For the light of the phrase in this Scripture sig∣nifyeth Consolation and gladnesse, which is the ouer∣commer of death: As if he saide: With mannes coun∣celles and comfortable helpes could I not be helped, but when thou shewedst me remedies for my sorrowes, I haue felt delyuerance, and in thy goodnesse haue I found rest. Finallye, he craueth victorie agaynst the Deuill, which is wonte gloriously to tryumph euer sillie soules, plucked away from God: Neyther is it obscure in what respecte these thinges be spoken.

Verse 5 But I haue trusted in thy mercies, My heart

shal reioyce in thy saluation, I wil singe vnto the Lord, because he hath done me good.

LIke as they which get the victorye, doe singe Paea∣na, or songe of solemne prayse to God: So the godly ones, feeling the destruction of the workes of the Deuill, and the vtter ouerthrow of Sathan vnder their feete, haue these wordes alwayes in mouth and minde. We render thankes vnto thee, Eternall, liuinge, and most true God, that thou sufferest not the iust man to pearish for euer, nor art delited in our destruction, but geuest vs at length after sorrowes, gladnes: and grauntest vs the victorie through our Lord Iesus Christ. With these testimo∣nies of heauenly deliuerances, we being confirmed, do acknow∣ledge & honour thy mer∣cy & thy presence in thy Church. &c.

The xiiij. Psalme.

Dixit Insipiens corde suo.

THE ARGVMENT

THis psalme is a sorrowfull Sermon, accusinge, and bewailing the lamentable corruption of mankinde: That is, the darkenes of mannes minde and his will, sliding awaie from the wil of God, and the contumacie of his heart, in that he is neither made obedient, nor can bee made obedi∣ent vnto the law of God. For the thinge sheweth, that this weake and wretched nature of man, conti∣nuallie carrieth about with her, darkenes & doub∣tinges of God: Securitie, not regarding God: Di∣strust, flying awaie from God: And Inclinations, whereupon manie wandering motions of the minde arise contrarie to the Law of God. But God will haue these greate mischiefes to be alwaies perceiued and acknowledged, that men may know theie can∣not satisfie the Law of God, neither by discipline are iust before God. But let them seeke for remission of their sinnes by the Me∣diator. Therfore in the ende of the Psalme is added a praier touching deliuerance of the church, by the Messias:

Verse. 1. THe foolish man hath saide in his hart▪ There is no God.

Verse 2. They are become corrupte, and abhominable in their cogitation, there is not one which doth good.

GHe Roote of all euils is the obscuritie if mans minde. For as a sincere and ••irme acknowledgement of God brin∣geth forth Feare, Faith, and Loue to∣wardes God: So the lack of this kno∣••edge in mans minde, bringes foorth ••oubtinges of God, and of his preui∣dence, and a blinde securitie, whereby it comes to passe, that men doe not feare the iudgement and wrath of god: as also loue of our selues, whereby we serue more oure own pleasure & glory, then the glory of God. For in déede al men are not altogether godles persons and Epicures. But yet ouen they also which liue most modestlye of o∣thers, retaine still doubtinges in their minde. As who say, Will God take care ouer vs, will he punish vs, wil he receiue vs into fauour, will he heare vs, will he helpe vs, wil he geue vs life euerlasting, and eternal blessings? These doubtinges are no slender mischiefes, but are the fountaines of lewde Inclynations in the will and heart of man.

Verse 3. The Lord from heauen beholdeth the sonnes of men, to see if there be any which vnderstandeth or seeketh after God.

THis perspicuous or cleare affirmation is opposed to to the first Verse. The vngodly ones denye that there is a God, or in deede doubt of the same: But the worde of God cryeth, God from heauen beholdeth the sons of men. He is truely a God, yea he is the Creator, the

Searcher, and Judge of mankinde. For, to looke vpon, signifieth not at all a vayne beholder, but him that ma∣keth him selfe knowen by his worde, and testimonies, and which instituteth the ministerie of teachinge in the Church, and one that by manifest examples punisheth all grieuous sinnes.

Verse. 3 They haue all gone out of the way, they are altogether become vnprofitable and vile, there is not one that doth good, no not one.

CErtaine subtile persons do altogether trifle with the vniuersal meaning, and say it is the figure Sinech∣doche: that is (part interpreted for the whole) All haue gone out of the way, (that is) many in all orders or decrees. But in the meane time they contend that others are not to be accused which liue honestly. This Sinech∣doche is a filthie and horrible lye wherein the seueritie of Gods iudgement, and the greatnes of his mercy are obscured. For it is needfull that there be a difference séene betwene the lawe of God and politique lawes. The lawe of God accuseth not onelye externall sinnes but also lewde disposicions in the hart. But the Lawes politique are in maner of a bridle whereby externall di∣scipline is gouerned, and they onely accuse externall of∣fences. Also by the corrupt doctrine are pharisaicall opi∣nions touching righteousnes confirmed which imagine that men are iust by discipline. Therefore that Sinech∣doehe must be reiected, so as the Psalme it selfe refuteth it, by the vniuersal parte so often times repeated and put into our heades, but the efficacy of the wordes must be considered. There is not one that vnderstandeth nor seeketh after God, they haue all gone &c. That is, all persons ca∣ry about with them in theire mindes filthie erroures touching God, they feare not God truely, they loue him

not truely, neither rightly call they vpon him, neither trust they in Gods helpe, but haue many flames of lewd desires in them. These euils are not onely in epicures which professe themselues before all men to beprophane persons, but in others also which liue honestly. It folow∣eth in the text. They are become vnprofitable. That is, they are corrupted and become sinners: as if he saide, the light and integritie of nature is lost. Nowe are there darknes and erroures in mens mindes and the will and hart of man haue in them vicious desires without mea∣sure and end, by course of nature runninge headlong a∣gainst Gods will.

Verse. 5. Do not all workers of iniquitie knowe this which deuoure my people eating them vp as bread and haue not called vpon the Lord?

HEtherto with greate seueritie of wordes, hath hee described the welspring and roote of al euils, name∣ly originall sinne. Nowe describeth he the litle floodes and fruites thereof: That by considering vpon the wrath of God against both mischiefes we should trem∣ble for feare and seeke for reconsiliation through the me∣diator. Most heauie sighes and showes are there in man∣kinde, to see horrible examples of wise men and those in vertue excelling, (which being moued by the deuil) be∣come the practizioners of huge mischiefes, they establishe idolatrie and exercise Crueltie vpon the church, as Pha∣rao, Diocletian, Iulian, and innumerable others. Tou∣ching all these, he sayth: They haue not called vpon the Lorde. That is, they deuise themselues opinions and re∣ligions after their own iudgement: They retayne not the worde of God: And this impietie of their heartes, bringes foorth vngodly counsels and crueltie, which 〈◊〉〈◊〉 exercise in killing and slaying the holy ones.

Verse. 6 There trembled they with feare, but the Lord is in the generation of the iust.

THis litle verse doe I vnderstand as concerning pu∣nishmentes due to the vngodlie. For it signifieth, that the wicked ones at length shalbe payed home with horrible punishmentes, shall be destitute of al good haps and shall be fast snared with inextricable mischteses, like as Pharao, Saule, and the Jewes, after they had cruei∣fied Christ were ouer whelmed in great mischtefs wher∣in they found no succoure nor consolation. Therefore pearished their soules into eternall desperation, and eter∣nall tormentes. So did their punishmentes in this life heape sinne vpon sinne, which thing hapneth so often, as men without light of the Gospel, are ouerwhelmed with punishmentes. But why addeth he the little clause The Lorde is in the generation of the Iust? Because hee would discerne the Church from the rest of the multitude of mankinde, which heapeth vp Idolatrous seruinges of God, and manifest fancies. For that the whole huge multitude of mankind should not be damned altogether. God hath chosen out some part of saluation, namely, the members of the true Church. These doe truely wor∣ship God, they retayne the doctrine of the Gospell, call vpon him in fayth, geue thankes vnto him, obey him, and in all eternitie worship him. Vnto the same mea∣ning pertayne the wordes which strayght way followe. The Lorde is his trust and confidence. That is, The true Church, though it haue not mannes sauegardes or de∣fences, yet she hath reposed all hope of her saluation in God, and is marueylouslye preserued and defended by God.

Verse. 7. You haue made a mocke at the councell of the po〈…〉〈…〉t the Lord is his trust.

THe councell of the needie and poore congregation, and yet putting theire trust in the Lord (that I may so saye with Sophonie.) No doubt he calleth the word of God as in the 119. Psalme. Thy testimonies are my ioy, and my counsellers. This wisdome of God (saith he) is con∣temned of prophane persons as if the same were dreames of them which dote. Of politique worldlinges as if it were the firebrand of sedicions, and finally of the hipocri∣ticall crewe, as the corrupt doctrine of good manners, and the euill libertie of discipline. Concerning these wic∣ked iudgements where with the worde of the Gospell is condemned, seing els where I haue oftentimes spoken my minde. I am nowe more briefe, and come to the last verse of this Psalme.

Verse. 8. Who shall giue saluation out of Syon vnto Israell, when the Lord shall turne away the captiuitie of his people, Iacob shall reioyce and Israell shalbe glad.

IN the end he addeth a promis of the Messias which shall come, and of publishing the Gospel from out of Sion, to the end he would shew by whom this lewdnes of nature must be taken away & the captiuitie of sinne, and of death abolished or adnihilated. But some man would perhaps say: why do you transforme or chaunge the prayer into a promis or prophesie. The rule is knowne, most worthy of marking. Euery prayer of the holy ghost hath effect of promis. Because the holy ghost asketh things congruent with the will of God, as paule in 8. Rom. witnesseth. But in that he vnderstandeth by saluation, to be the Messias. It is not obscure vnto any man reading that verse of Symeons songe, which saith. Because mine eyes haue seene thy saluation, which thou hast prepared before the face of all people. Furthermore what the name of the Sauioure, or of Jesus foresheweth▪ Saint

Matthewe in his firste Chapter teacheth. viz. His name shalbe called Iesus because hee shall saue his people from theire sinnes. But he saueth after a twofolde maner. First by paying the randsome for our sinnes. After that by distroying sinne and death, and restoring vs to righ∣teousnes and to lyfe euerlasting. The which thinge is in this life begonne, by the gifte of the holy ghost, and shalbe fully and wholy finished in the resurrection of the dead: For then (being delyuered from sinne and death, and being adorned with new and perfecte light and righteousnes) shal we reioyce and be glad: as the Psalme in this place saith.

The XV. Psalme

Domine quis. &c.

THE ARGVMENT.

IN all ages there is an accustomed Hypocrisie which arrogateth vnto her selfe praise of righte∣ousnes, by reason of her profession and ceremo∣nies: as the Iewes would seeme to be holie men because they were skilfull in the lawe, and obserued certaine ceremonies. So now manie kings and prin∣ces thinke they please God by meanes of their pro∣fession, when they heare masse and obserue certaine ceremonies, and by this diligence (thinke they) do they deserue remission of sinnes. This eroure most deeplie rooted in the mindes of Hipocrites, doeth

this XV. Psalme reprehende, and setteth forth true religion. For it leadeth the Reader not vnto cere∣monies, but vnto morall obedience, and affirmeth that this pleaseth god, by this foundation laid, (that is) acknowledging the the Mediator and that for his sake remissiō of our sins & reconsiliatiō with God is purchased. For works without faith acknowledging the mediator (and whereby for his sake wee receyue forgeuenes of sinnes) are, as the Grecians say.

&c. And the Latines. Hostium do∣na non sunt dona, & non sunt vtilia. That is in inglish: The giftes of enimyes, no giftes at all be, and nothing auaile our state or degrée. Scipio was in deede a man iust and vpright in gouernement and a man of chaste life a∣mongst his friendes and cuntrie men: But because he had not the true opinion or knowledge of God, but was ignorant also of the Mediator, neither did his person please God neither yet his morall vertue of obedience to mans lawes. But after that we are freelie receyued of God for the Mediator sake, and reputed iust, euen then and therefore also (the obeydience begunne in vs) pleaseth God, although manie dregges of sinne are in vs remaining, as els where more copiouslie is said of the same.

Verse 1. LOrd who shall dwell in thy Tabernacle, or who shall rest in thy holie hill?

Verse 2. Euen he that entreth without spot, and wor∣keth righteousnes, and speaketh the trueth from his heart.

HE begins his discourse touchinge good workes, from a most weightie questi∣on, which and what maner a one the true Church is, which shall worshippe god in an euerlasting societie and glad∣nes, and vnto whom hee himselfe will communicate his light, wisdome, and Righteousnes in all eternitie. Touching this question he answereth, That Congregation is the true Churche, which publisheth the Gospel, and word of God deliuered vnto the Prophets and Apostles, and worshippeth the Father in spirite and trueth, (that is) in true motions of repentance, of feare, faith, & confidence, beholding Christ, and finally, perfourmeth morall obedience, according to the Decalogue or Table of Gods commaundents, to the ende it might declare thankefulnes vnto God, and shew the will of God vnto others. The same description of the Church is in the 119. Psalme. Blessed are the vnde∣filed in the way. (That is) which are not polluted with a∣ny error of Doctrine, or vngodly Religion. Such are not Hipocrites, but for the most parte fauour idolatries, and errours, repugnant vnto the gospell, and vse coun∣terfette worshippinges of God, which Paule calleth Vo∣luntary seruing of God, preferring them before y^e works by God commaunded. But although some profes the true religion, and be not polluted with externall Idoles, yet in their heartes they are secure and without repen∣tance, without feare of God, and without true faith, and doe more loue their owne sensualities and wealth, then God. Such a great multitude is there alwayes in the

church, yea where the true doctrine is preached, like as the Parable of the seede sowen signifieth. Therefore let the worde Thamyra be referred vnto puritie of doctrine, and religion, but let the worde trueth vnto affections not fayned, which agrée with the Law of God.

Verse 3. Which with his tongue hath spoke no guile, nor done euill vnto his Neighbour: Nor hath not slaunde∣red his next Neighbour,

Verse 4. In whose sight the malignant person is despi∣sed: But maketh much of them that feare the Lorde, Which promiseth his neighbour, and disapointeth him not.

Verse 5 He which hath not lent his money vpon vsurie, And hath not receiued rewardes to deceiue the Innocent.

LIke as the seconde Verse infreateth of workes per∣tayning to the first Table. So the rest of the ver∣ses conteyne the necessarie vertues pertayning to the se∣cond Table.

And in deede the first vertue is Trueth, which of right and deseruingly, is called the foundation of other Vertues. And it is a certaine firmenes in the will of man, or a stedfast sounde purpose of well doing, perfour∣ming congruence in opinions, in wordes, and vtter ap∣pearance with effect, neither through error, malapertnes, desire of hurtinge any man, to thinke one thing and say another.

The seconde vertue is Justice particular, which for biddeth hurting of other mens bodyes, wyues, gooddes, and good fame.

The thirde vertue is Justice distributiue, which at trybuteth vnto all persons conuenyent reuerence. Like as Lucilius saith, whose verses touching this vertue are knowen, viz.

A vertue tis to geue to honor

that to her is due: As aduersarie and enemie eke, euil men to pursue. Contrariwise, good men and eke good maners e∣uery where: (Next to their Countreies weale) alwaies to deeme as thinges most deare.

The fourth vertue is the religion, or profound mistery of taking an othe. For an oth taken is an affirmatiō of a thing possible & lawful, made with inuocatiō of the true God, wherin we craue y^t he be witnes of such things as are spoken, & that he would punish the parties breaking their promise by oth made, & we binde our selues vnto y^e punishment, God himself witnessing the same according vnto his threat••ing, as if we reproued him of vntrueth, if he punish not y^e breakers of their oth made, like as in y^e 3. precept he saith, The lord wil not hold him guiltles, who∣soeuer taketh his name in vaine. This definition sheweth how terrible a bond an oth is, & what a mischief is y^e vio∣lation or breaking of y^e same, because y^e violatiō by mani∣fold wa••es is reprochful vnto god, seing he is called vpon to be witnes & reuenger. The violatiō deni••th him to be a true witnes, despiseth his reuēge, & reproueth him of vn trueth. Such reproches doth y^e true & iust god sharply pu∣nish, & in expres words hath deliuered his sentēce touch∣ing punishment due to thē, & confirmeth y^e same daily by horrible exāples: & it augmenteth y^e grieuousnes of y^t of∣fence, for so much as we bind our selues by oth vnto y^e pu¦nishment. These must be ofttimes considered of vs, not only to y^e end we should not break our othes, but alsothat we should not be light or vnaduised in taking our othes. Like as that lightnes is reprehended in the 5. of S. Mat.

The 5. vertue in this place commanded, is Justice in bying & selling, which in making of bargaines kéepeth e∣qualitie, & eschueth vsuries, & other vniust meanes of get¦ting mony. And y^t it is a thing vniust to aske & receiue v∣sury, the law of god witnesseth in the 25. of Leuit. Thou shalt not take vsury of thy brother, nor more thē thou hast ge∣uen. And Christ saith. Lend ye one to another, not hoping for any thing therfore. That is, not asking again aboue mea∣sure.

Let vs embrace & put in practise these diuine testi∣monies, & let vs know y^• vsuries do indéed displease God, neither let vs seeke cauillatiōs to excuse manifest vsuries as many men doe And let vs obserue y^• saying of Arist. who in y^e 1. booke of his Pol. condemneth vsuries in these words. Vsury is iustly hated, because money is vsed, for a mar¦chandise, & out of that (which nature maketh not profitable) taketh profit. But money is made for bying & selling, it is then especiallie against nature, that money is made a marchandise.

The last vertue wherof mentiō is here made, is cōstan ••ie. (That is) a perseuerāce in true purpose, which is nei∣ther vanquished w^t hope of cōmodity, nor broken w^t fear. This vertue did Thucidides ascribe vnto Perycles in his 2▪ booke, where he saith: Pericles was indued with such faith, that he seemed impossible to be corrupted with money. But how hard a thing it is for such a mā to be born, which w^t hands féet & mind is by all meanes faithful & vncorrupted, y^e saying of Simonid. techeth, which Plato in Prot. reciteth.

Verse 6. He that doth these things shal not faile for euer.

A Perspicuous sentēce it is, which for good works pro¦miseth not only corporal & spiritual rewards in this life, but also in y^e life to come. After the same manner tou∣ching rewards in both liues, doth y^e son of God pronoūce in y^e 10. cap. of Mark. He that forsaketh house for my sake, & for the gospel, shal receiue an hundred folde now in this life, with persecution, & in the world to come life euerlasting. And in the 1. Epist. vnto Tim. cap. 4. it is said. Godlines is pro∣fitable vnto al things, hauing promises of this life present, & of the life to come. But in the saying of Christ, it is expreslye added, with persecutiō, to the end we may know y^t both of these promises are true, y^t rewardes shal for good workes here, be geuē, and that y^e church in this life for many cau∣ses (of which we wil in their due place intreate) is subiect vnto persecution. How these doe agree in trueth (they which are instructed aright in the doctrine of the gospell, may rightly iudge.

The xvj. Psalme.

Conseruame. &c

THE ARGVMENT.

LIke as gold excelleth all other mettals, not on∣lie in brightnes but also in effecte, seing it both giueth courage vnto the hart, and enfeebleth the beginninges of leprie that they can not spread further: so in the whole booke of Psalmes there are excellent Psalmes which containe prophe∣cies of the passions and resurrection, and of the e∣ternall kingdome of Christ. For the whole scripture prophetical and apostolical is chieflie directed vnto this bounde or limit. That we shoulde beleue that Iesus is Christ the Sonne of God and that we so beliuing might in his name haue life. For it is saide. Iohn. 20. If anie man in the reading of the scripture do not seeke Christ crucified. &c. risen from death to life and nowe raigning at the right hand of God the father, this man must needes be in a greate erroure, and in the ignorant of the chiefest matters, as the Prophet Esaie speaketh of the blindnes of the Jewes. Chap. 29. And the vision of all the Prophetes is become vnto you as the words of a booke that is sealed vp which men deli∣uer to one that is learned saying, Reade thou in it, and he saith I can not, for it is sealed, and the booke is giuen to him that is not learned, saying reade thou in it, and he saith I am not learned. Wherefore seinge this Psalme en∣treateth of the death resurrection and euerlastinge kingdome of Christ, it is not vainelie nor vnadui∣sedlie called a golden gift. And least anie man doubt of this meaning of the Psalme let him heare the di∣scourses of the Apostles which are extant in the 2.

and 13. Chap. of the Actes, For so Peter full of the holy Ghost, cyting the testimonie of this 16. Psalme, sayth: Men and Brethren, may I boldlie speake vnto you of the Pa∣triarke Dauid, because he is dead and buried, and his Sepul∣chre is with vs vntill this day. Therefore seeing he was a Prophet, and knew that God had sworne vnto him by an oth that fruit of his loynes should sitte vpon his seate, he with fore∣knowledge spake of the resurrection of Christ, because he was not lefte in the graue, neither shal his flesh see any corruption. And S. Paule in the 13. of the Actes sayth: Dauid in his generation when he had serued his time, by the will of God, slepte, and was laide vnto his Fathers, and saw corruption. But he whom God raysed from the death, saw no corruption.

After that it is determined vpō, what person spea∣keth in this psalme: Let vs consider the parts of this psalme, which are two. The former is a feruent pray∣er, wherin Christ feeling not only the scourgings, & tormentes of his bodie, but also inspeakable feares and astonishmentes of the minde: prayeth that the wrath proceeding from his Eternall Father, might, (being pacified by this his obedience) satisfie the righteousnes of God: and that his Sonne might rise from death to life, and raigne in eternal felowshippe with his Father Eternall, and there to geue vnto his heritage euerlasting life and saluation.

The other parte of this psalme is a thankesgeuing of Christ risen from death to life, & glorified: wherin he honoureth the presente helpe of God, and his marueylous deliueraunce. This summe of the Psalme is first to be considered: after∣wards let the partes or mem∣bers thereof be loo∣ked vpon.

Verse 1 SAue me O Lorde, because I haue tru∣sted in thee: I haue saide vnto the Lord: Thou art my God, for thy sake it is not well with me.

SVffer me not to pearishe in this moste great agony of all, the like wherof ne∣uer any man hath nor shall suffer: but helpe me wrastlinge with death, and delyuer me, and restore mee into that glory which I had with thee in the be∣ginning, before the world was made. But some men perhaps aske the question, Why doth Christ make this requeste, when hee sayeth in another place, that he will yealde vp his life, and take the same agayne, Why doth he aske that which is in his owne power? Againe, when he knoweth the euente hereof, why faynteth he, as in a doubtfull matter? These que∣stions vnwillingly I doe but touch by the way: for they rise but from vayne and prophane mindes. But I wil answere briefly. First, the times must be discerned in the History touching Christ. At this time of his passion, the deuine nature ceased in him, as Ireneus speaketh, and he unfaynedly suffered not onely naturall feare of death, but also another farre greater and more vnspeak∣able sorowe. For that in deede hee felte the wrath of God agaynst the sinnes of mankind, which was poured vpon him, euen as if hee had defiled him selfe with the sinnes of all men. These although they be vnspeakable griefes, yet are they signifyed, when it is sayde: For thy sake it is not well with me. (That is) by reason of thy marueylous and secrete prouidence of redéeminge man∣kinde, not for any sinnes of mine. Vnto the second que∣stion we may more easily answere. Although Christe knoweth the euent of this matter, yet he knoweth hys

infirmitye: and the greater his wisdome is, so much the more vnderstandeth he, what a thing the wrath of God is, and knoweth how the same may not be borne with∣out the helpe of God. Therefore craueth he both helpe and delyuerance of his Father.

Verse 2 All my delight is among thy Saintes: & with them that excell in vertue vpon Earth.

HEre followeth the finall cause, why hee requyred helpe and delyuerance. This agony of minde (sayth he) is therfore by thee ordayned, that this my obe∣dyence might satifise thy righteousnes, that thy most hea∣uy wrath myght be pacyfied, sinne might bee extinguy∣shed: also a great part of mankinde restored vnto righte∣ousnes and glory euerlasting, and that God might haue an eternall Church or Congregation, of whom he might be acknowledged and worshipped. For, let vs alwayes remember these wordes, that we rightly beleeue, that the Sonne of God was also made a sacrifice for vs, and made intercession for vs, and also applyed his sacrifice for our saluation in these wordes. Among thy Saintes is all my delight, &c. That is, these thinges suffer I for the holy ones sake, and them doe I loue vnfaynedlye. But let vs here vnderstande and know, touching thys application, that it must be taken of vs by fayth. Christ applyeth hys Sacrifice vnto all persons, but namely hée sayth, (Vnto the Saintes.) That is (as Iohn interpreteth the same) to all true beleeuers. For so will he haue his sa∣cryfice to profit thee, if thou by fayth beleeuest the fruyte of thys Sacrifice pertayne vnto thee, if thou beleeuest, by reason of the same sacryfice, the wrath of God is sure∣ly pacyfyed for thee, and that thou art certaynly receyued into grace or fauor, art hearde in thy Prayer, and saued by his meanes. Therfore sayth S. Paule Rom. 3. We

are iustified freely through his grace, by redemption which is in Christ Iesus, whom God hath appointed our Mediatour, by faith in his bloud. So is he (saith he) thy Propitiator, when thou beleeuest, that because of his death, God is pa∣cyfyed with thée. This doctrine of Applycation let vs alwayes and with speciall care remember, and let vs consider both poyntes, namely, where Christ hath apply∣ed for his Sacrifice, and how all men ought to apply the vtility or fruyte of the Sacrifice vnto themselues.

Verse 3 But they that runne after another God, shall haue great trouble.

Verse 4 I will not offer vp their sacrifices of bloud, nei∣ther will I take the name of them in my lippes.

AFter that he hath spoken of the Application and of the true Church, he addeth an Antithesis of the difference of the true Church, and of other Sectes, which heape vp Gods wrath by despising this so great a bene∣fite, namely, the Sacrifice of the Sonne of God. Christ loueth his Church onely which embraceth the Gospel, he loueth not other sectes, machometistes and heretickes. Likewise againe the Church acknowledgeth Christ her onely Mediator, and embraceth his doctrine onely: ney∣ther hath she defiled her selfe with the opinions or cere∣monies of other sectes. As therefore he saide a litle be∣fore: In the holie ones which are vpon earth, and with them that excel invertue, is al my delighte, &c. That is, the con∣gregation which heareth me. For their sakes in this my passion doe I bestow all these my labours: All my fun∣ctions are to this end ordeined, that I may helpe them. For this congregation am I careful, for this do I labor, and make intercession, the same doe I gouerne, defende, and preserue:) So now addeth he, That hee condemneth the sacrifices and Prayers of them which will not heare him.

I vvill not (sayth he) offer vp their sacrifices, neither will I take their name in my lippes. That is, I will not make mention of them, I will not make intercession for them vnto the Father.

These sayinges and such like discerninge the true Church from other Nations, and true Prayer, from hi∣pocrisie, Let euery one of vs diligently meditate in our mindes. For they both in godly maner instructe oure mindes of thinges necessarie, and they illuminate in vs faith and inuocation. For the first part of this psalme, agreeth with the Prayer of Christ, which in the 17. of S. Iohns Gospell is recited. I pray for them, I pray not for the world, but for those whome thou hast giuen me because they are thine. Finally, the Interpretation of them no∣thing offendeth me, which accommodate or applye the Antithesis vnto the abrogation of Leuiticall Ceremony, and the reiection of the people of Israel not acknowled∣ging the time of their visitation.

Verse 5. The Lorde is the portion of mine Heritage and of my cuppe: It is thou which supportest mine inhery∣tance.

Verse 6 My lotte hath fallen vnto me in a pleasant place: For in deede I haue an excellent heritage.

HE returneth vnto the descriptiō of the true church, which he calleth his Heritage. For what can be thought more sweete a thing, then that the church, gathe∣red from amongeste mankinde: is called an excellente and singular Heritage of the Sonne of God? For al∣though the Sonne be made heyre of all thinges vni∣uersally (as the Epistle of S, Paule Chap. 1. witnesseth) yet hath hee redeemed no parte of his Herytage with his bloud, but the Church, amongest mankind.

Therefore let vs not doubt but that the loue of Christ towardes vs is true and feruent, like as S. Paule in the 5. Ephes. witnesseth thus. Christ loued his Church, and gaue himselfe for her, that he might sanctifie her. &c. Also that particle is to be obserued, where he saith, that the Church shalbe supported by the eternall father, amongst so great ruins of kingdomes and so gréeuous confusions of opinions, religions, and maners of men. Let vs also set before vs this consolation in this our age wherein so many mightie Kinges do threaten that they will vtterly destroye the true ministerie of the Gospell and the true church.

Verse. 7 I will magnify the Lord which hath proui∣ded for me, yea moreouer in the night season shall my raynes teach me.

THis verse which is the beginning of thanks giuing doth the epistle of S. Paule to the Hebrewes. cap. 5. very well interprete in this maner. who in the dayes of his humanitie offering vp his prayers and supplications with a mightie clamoure and with teares, vnto him which hath power to saue from death, was (by reason of the true o∣bedience and humilitie of his minde) heard of his father: And surely seing he was the Sonne of God, yet by those tri∣bulations whiche suffered, did he learne obedience and was made perfect. &c. This clearely affirmeth that Christ powred forth his prayers with a feruent soule, and was heard of his father by reason of his obedience & receyued great fruite of his miseries, euen the same obeydience wherewith God reioyceth more and is more delighted then with sacrifice. For like as when we are tempted, we praye, and render thanks for delyuerance according to that. Call vpon me in the day of tribulation and I will de∣lyuer thee, and thou shalt glorifie me. So Christ being by

all meanes tryed, like as we are tryed (sinne alwayes I except) called vpon his father, and rendered thankes to him for that he heard his prayer as in this place he saith. I will magnifie the Lord which hath prouided for me. And as we learne many thinges in time of calamities. So (Christ being taught euen in his passion) learned to beare with our infirmities as in the 4. cap. to the Hebrewes. is written.

Verse 8 I haue set the Lord in my sight for euer▪ be∣cause he is on my right hand, that I shall not faile.

Verse 9 For this cause is my hart glad, and my tongue hath reioyced, yea and moreouer my flesh shall rest in hope.

HE recyteth two good giftes (where into lookinge) he comforteth and confirmeth him selfe. The one is the will of God. The other is hope of a newe glorie in his resurrection. The sonne of God knewe that he was made a sacrifice by the singular and vnspeakable proui∣dence of God, and that this his sacrifice was the rand∣some for all mankinde. After this he looked for or hoped after a resurrection and tryumphe ouer sinne, death, and hell, and with this hope did he mitigate his distressed state. But let vs remember this example, that we also in calamities may performe obedience, and learne partly with acknowledgment of Gods will, and partly with hope of delyuerance to lenifie and mitigate the greatnes of our sorowes

Verse. 10 Because thou wilt not leaue my soule in hell neither wilt thou suffer the holie one to see corruption.

NOtably saith S. Augustine. Maior est huius scrip∣turae authoritas, quam totius humani ingenij capacitas. That is, Greater is the authoritie of this scrip∣ture,

then the captiuitie of all the wisdome of men. For here men do inquire of the article how Christ discended vnto hell, what that discending may be? First some men vnderstande that before his death his discending vnto hell was signified in that agony of his death wherein Christ felt the horrible taste of Gods wrath against our sinnes: Some againe vnderstands the same his death and buriall to be his discending into hell. But let vs simply beleue, that Christ in deede raised the fa∣thers from death to life (as Peter saith) He preached vnto the soules which were in miserie. This maner of visitinge the fathers after Peters saying do I vnderstand to be his discending into hell, neither will I curiously dispute vpon the matters, but let the modest and godly persons consider certaine secrete misteries of the death and re∣surrrection of Christ (which the fathers that were raised from death to life hoped after) to be signifyed in Peters saying which are more playner recyted in any place. Let the reader séeke for a larger exposicion of this litle verse in the commentarie of D. Martin Luther where he ex∣poundeth the 42. cap. of Genesis.

Verse 11 Thou hast made knowne the wayes of life vnto me, filling my countenance with gladnes, there is plea∣sure at thy right hand for euer.

THe last verse by notable limites distinguisheth this short and fraile life from that which is onely to be called a life in deede. For what is this life but a continual Consumption and passage vnto death as in the verse of Ma∣nilius it is saide, Nascentes morimus finisque ab ori∣gine pendet. That is, New borne into this world we dye, our death from first day of life drawes nye. Moreouer in this life God alwayes nere vnto one good happe distributeth two euill, neyther is there any delectation or gladnes of our minde so perfecte or sounde but it is corrupted or

sowred with some bitter sorrow. But that life where∣unto after a while we shalbe raysed vp and reuiued, shall be the true and not fayling life, but most plentiful of ioy and gladnes, which we shal receiue by the sight and presence of God, and his euerlasting ioy, wher∣of in déed (that the eternal father would together with his Sonne and holy Ghost make vs partakers) let vs al with our whole hearts continually pray. Amen.

The xvij. Psalme

Exaudime Domine iustitiam. &c.

THE ARGVMENT.

SO often as we thinke in our minds vpon filthy opinions, which with horrible boldnes, Here∣tikes and Fanaticall teachers in all ages, haue spread abroad touching God, it cannot be but we must with all our hearts abhor the same, & make our prayers, that the Sonne of God would with his light, gouerne our mindes, and with his holie spirite illuminate and confirme in vs true acknowledge∣mente of God. And truelie, me seemeth no doubt it is, but that Dauid (recyting these wordes of praiet Directe thou my goinges that my footesteppes faile not) ga∣thered in his minde the furies of all ages, which the deuill hath dispersed in mankinde, because hee see∣keth

all meanes he can to blaspheme God, and sith he is one that reioyceth in mischiefe, is delighted with the horrible miserie of men, after he hath for∣ciblie destroyed them whom he hath plucked away from God, and snared in his errors. Let vs therefore (thinking of these furies) continuallie recite this psalme, and with feruent prayers let vs beseech God that for his Sonnes sake, he would with his holie spi∣rite, illuminate in our mindes the Doctrine manife∣sted from him, and also true Inuocation or prayer, Neither that he woulde suffer vs to goe astray from him, but that for his glorie sake he would gouern vs so as we may truelie acknowledge, and cal vpon him: which, that he may effectually worke in vs, with my whole heart, I beseeche him, Amen.

Verse 1. HEare, O Lorde my righteousnes, geue eare vnto my petition: With thine eares receiue my prayer, proceeding not from deceitfull lippes.

LIke as the Shippe with prosperous winde is spedely carryed in her course, so our prayer is more profounde, and is better heard when the minde is fer∣uent with some desire, as in the verse it is saide: Dole tantum, sponte di∣sertus eris. That is: Onlie sorrowfull if thou be: thou art distressed willinglie. Nec Lachrimis tantum exple∣tur, sed etiam verbis egeritur dolor. Neither with teares is sorrow expleate: But also with words becomes more great. Wherefore seeing Dauid thrice repeateth one

and the same prayer, it is cleere, what ardent motions the most sacred breast of the Prophet did feele. For, not a more sharper sorrow is felte in the mindes of the godly ones, then that which is conceyued by the corrup∣tions of doctrine, which doe blaspheme God, and bringe plague and destruction vnto the Church.

And before in the eyght psalme I saide, there is a two folde maner of righteousnes, the one of the person, the o∣ther of the cause. He therefore in this place craueth not that his righteousnes, but that the righteousnes of his cause might be heard, as if he sayde: For thy names sake euen for thine owne names sake, doe thou this that blas∣phemers may be confounded. This argument doth hée vse in many Psalmes. For we must pray for our defence for the glory of Gods sake especially: But why addeth he (Not in de••eiptfull lippes?) because he would discerne hipocrisie from true prayer which is made in spirite and trueth. I doe not trifle it (saith he) with delusions of wordes, I doe not with cunninge sieightes, and merye toyes, cast a mase before thine eyes, of that which is im∣possible to be done. But (thy selfe being witnes, which seest the secretes of mans hart) I truely, and without dis∣simulation pray thee, that the puritie of doctrine may be preserued, and that opinions and worshippinges dely∣uered without the worde of God, may be vtterly taken away.

Verse 2. Let my iudgement come before thy face, let thine eyes beholde the thing that is right.

THe Church is in this world as a widowe, and as an Orphane, and hath no Judge but onely God. Ney∣ther the controuersies touching religiō, are not by mans authoritie ended or taken vp, because the vngodly aduer∣saries wil not seem to be conuinced by the testimonyes of

Gods word. Needefull it is then that the conflictes of the Church should be adiudged and decyded by God, to the vtter extinction of blasphemies. The greater part of the princes and people of the Iewes would neuer al∣lowe of the Apostles doctrine: and therefore God refuted or vanquished them by destroying their common wealth, And with this execution (as I may so say) of his iudge∣ment, made he an ende of that discention. But in the meane season, the Apostles were slaine by the Princes of the Iewes: So let vs waite for the iudgement of God, and in the meane time let vs know that we shall endure the enemies crueltie.

Verse 3. Thou hast prooued my heart, and visited me in the night season: Thou hast tried me with fire, and hast founde none euill in me: I haue determined that my mouth shall not offende

HEe amplifieth the litle clause of the first Verse (not from deceiptfull lippes.) Thou seest, & altogether hast approoued the same, that my heart agreeth with thy word For, as the heart is enflamed with light & loue of God, so the tongue manifesteth the deuine motions of y^e heart. False therefore is the rebuke of my aduersaries, which crie out, that I not for the glorie of God and soules helth, but for a certaine curiositie, or some lewd desire, or blind wilfull frowardnes, doe retaine and propagate a kind of doctrine manifested from God, yet the thing it selfe pur∣geth me. For I coulde haue liued in worldly vanitie with promotion, if I had beene free from this cause: but now for that with great labour and great danger of life, I professe the true doctrine, and preferre the same before life, it appeareth sufficientlye, that I seeke no riches or worldly dignitie. So are both these matters perceiued in Paules miseries, that namely, he bare about with him

the Gospell for profitte and pleasure sake because he for the doctrine which he taught susteyned greate miseries when he otherwise amongst his contry men in greate reputation might peaceably haue liued. Moreouer, that Dauid in trueth and earnestly beleueth this doctrine is true, he confirmeth it by that, because he had rather suf∣fer death, then to cast away his profession of the Gospell.

Verse 4 From the workes of men, in the worde of thy lippes, haue I marked the wayes of the murderer.

THis litle verse sheweth clearly, for what purpose this Psalme was made. For it discribeth the con∣flictes of the church with heretikes & fanaticall teachers which are in very deede théeues and mnrderers like as Christ in the 10. of S. Iohns Gospel saith. All they which came before mee, are theeues and murderers. That is, all those which came without my Gospell, spred abroade false doctrines, and established diuers maners of wor∣shipping idols. These workes of men haue I marked and eschewed (saith he) not with mans wisdome, but with the wisdome of God which in his worde is delyue∣red. Let vs therefore loue and reuerence the exercises of his heauenly doctrine that we may rightly acknowledge and call vpon God, and be able to eschewe the confusion of fonde opinions and traditions of men. For they which refuse and despise these exercises, are like reedes, tossed hether and thether with euery winde of doctrine, as in the 4. of S. Paule. Ephes. is written.

Verse 5 Direct thou my goings in thy pathes, that my foote steppes faile me not.

SVffer vs not to be drawne away by the deuill vnto impietie and other mischiefes, defend vs against the

deceiptes of the deuill, gouerne vs with thy light, and with thy coūcels, suffer vs not to perish, deceyued by our owne erroures, or moued by the imbecillity of the fleshe. Great was the wisdome and vertue in Aharon chiefe prieste ouer the people of God: and yet we see this man was moued by the deuill to make and sette vp a golden calfe to be worshipped. Seing therefore great is the in∣firmitie of all men, vouchsafe thou O eternall God, Fa∣ther of our Lord Jesus Christ to gouerne vs, and shewe vs thy wholesome councels in priuate and publique af∣faires, and with thy holy spirit confirme our hartes that they may obey thy will, that we be not instrumentes of wrath but instrumentes of mercy and profitable mem∣bers of thy church.

Verse 6 I haue cryed vnto thee, because thou wilt heare me, incline thine eare vnto me, and heare my wordes.

HE repeateth the prayer, to shewe that he did not coldly but with an ingent motion of minde, craue of God the preseruation of sincere doctrine and subuer∣tion of idolatrie. Neither in deede (any thing doubtinge of being heard) prayeth he, but without all distrust be∣leneth his praiers are receyued and heard. So Paule. 1. Tim. 2. biddes vs to pray without wrath, and without doubting. Let vs therefore withstand all doubtfulnes, and vanquishe the same by faith that we may come vnto Godand call vpon him. For this speciall worship of God horribly hindered, when and so oft as our mindes are tossed and shaken with waues of doubtfulnes, as expe∣rience teacheth, whereby it is euident why it is need∣full that the decrée made in the councell of Trent should be refuted, which confirmeth erroure touching doubtful∣nes in praying.

Verse 7 Deale wonderfully in thy mercies, which pre∣seruest those, trusting in thee from them that resist thy right hande.

AL the godly ones haue néede of spirituall wisdome interpreting the promisses of God: God perfur∣meth his promises, but other wise, then mans reasonne thinketh. Moyses did not thinke that he should wander fourtie yeares in the wildernes: howe many in meane time despaired, and cursed Moyses as a deceyuer of the people yea as a seditious and tyrannicall person? And yet God at the length performed, that which Moyses promised them, and had begon by his decrée. So was the preseruation of the church promised vnto the Apostels, they and theire auditories were put to the sworde: and yet in meane time the Church was furdered and more & more florished. These matters are to be learned of vs that we may prefer the worde of God before all euents, yea all our owne counsels and cogitations. Dauid there∣fore craueth that God would (by wonderfull meanes not comprehended in mans reason) preserue the church, a••de his cause, and with his mightie right hande defend him against the furies of his enimies.

Verse 8. Keepe me as the aple of thine eye, hyde me vnder the shadowe of thy winges.

HE doth most plesantly painte out the defence of the church setting before his eyes the si••••litudes of the eye, and of a henne. But although these compari∣sones are most easilie vnderstoode, nor do require longe circumstance: yet I will set downe the wordes of Ci∣cero (touching the eye l••ddes,) which are extant in his second booke De natura Deorum. For what worke∣man besides nature (then whome nothing can be more

subtile,) could performe such perfecte arte in the sences? Who first hath couerd and fensed the eyes with most tender skinnes, which skinnes she first framed lightsome that we might see by them, and of strength that they might ndure. But nature made the eyes to rowle and to stir, that they might readely discerne if any thing did hurt thē, and also might easely turne theire sight whither they would, and the light it selfe of the eye, whereby we see (which is called the aple) is so smale, that she easely escheweth those thinges which may hurt her. And the eye liddes which are the coueringes of the eyes, are most softe and most fitlie framed, least they (with touchinge the same) should hurt the eye sight, and are made to shut and open vpon the aples of the eyes that nothing should fall into the eyes, and is circumspecte that the same may often times be donne with greate celeritie. And the eye liddes are besette as with a valley of litle haires by which (the eyes being open) anie thinge that might fall into them, is put awaye: and these shutting together when we sléepe, when we haue no neede to see, that they as it were roulled vp should rest. For first the vpper partes being couered with the eye bréees, do kéepe of the sweate running downe from the heade and the forheade. More∣ouer the corners of the eyes beinge belowe are defen∣ded from thy nethermore parte: And the nose is so placed as if it séemed to be a walle setled betwene both the eyes. Thus far haue we heard Cicero philosophi∣cally reasoning vpon the first similitude. Now if it please you let vs heare the same man touching the second. For so in his second booke De natura Deorum he saith: Now hennes and other birdes both require rest, and place wherein they may hatch theire yonge ones and buyld theire byding places and nestes & the same make they so soft vnder them as they can possible, that theire egges may with ease be saued: out of which when they

haue hatched theire yong ones, they so kéepe them as with theire winges they may foster them, that they be not hurt with colde, and if there be heate of the sunne, they oppose them selues to shadowe the same. But whē theire chickinges or yong ones can vse theire winges, then theire dammes folowing theire flight, are delyue∣red of ••urther care. By this commemoration, are the most swéete resemblances (of Dauid here proponed) ea∣sely thus vnderstoode.

Verse 9 From the face of the vngodlie, which haue afflicted me, and of mine enimies which haue encompassed my soule rounde about.

Verse 10 Theire fatlinges haue concluded amonge thē selues, theire mouth hath spoken proudlie.

Verse 11 In our wayes haue they now encompassed me, they haue bent theire eyes so, that they may cast vs gr••∣ueling vpon the earth.

verse 12 Like vnto the lyon prepared to his pray, and like the lyons whelpe lurking in secret places.

THe foure verses folowing conteyne a description of the wylie deceiptes which vngodly teachers laye for the subuersion of the true church. For as the deuill is the same lyon which seeketh whome he may deuoure. So the* 1.49 instrumentes of the deuill are the whelps of the lyon, and séeke all occasions how to deuoure and distroy the godly teachers in the true church. Neither is the mea∣ning of these verses obscure vnto him which considereth the daungers wherein both of olde time and at this day the church hath bene and is exercised.

Verse 13 Arise Lord preuent him and cast him downe, delyuer (from the vngodlie man) my soule, which is thy darlinge

I Do not know whether this verse may better in any thing be verifyed then in the historie of Alexander bishop of Constantinople, who when both by reporte and heresay, he vnderstoode it woulde come to passe, that Arius (contrarie to his will) should be brought into the church and iurisdiction, Beséeched God, that eyther he would call him out of this world, that while he liued his church might not be infected with the poysoned doc∣trine of Arius: eyther els that from the omnipotencie of God he might finde some remedie for this so great mis∣chiefe. After this maner crauing helpe, and aide in a true confidence of the sonne of God, when he had watched & called vpon God a whole night longe, and besoughte Christ of his protection and sauegard, in the morninge he knew what had happened vnto Arius comming the∣ther at midnight. For the gréedie faction of this man, troubled the church that or euer the day light was espied, he went forwarde in that which they had purposed to bringe to passe. But beholde as Arius was going to thē he beganne to fainte and sat him downe vpon the nexte siege or priute to ease his bellie of that burden, in what place he dyed wret••hedly, and therevpon so dead was caried home. These doth Athanasius in his first orati∣on against the Arians playnly declare. Augustinus lib. de heret.

Verse 14 From the man of thy handes oh Lord from the men of this worlde, theire felicitie is in this life, thou fillest theire bellies with treasures, they haue increase of children, and the rest of theire substance leaue they vnto theire Chil∣dren.

MEn of the handes of God are they, which seinge they feare no iudgementes of man, at length are caught by the mightie hand of God, to due punishment:

like as Antiochus, Herode, Iulian, Arius, and many bishops ruling the roste in kinges courtes. Children of this world are called they which séeke nothing but plea∣sures and theire exercises, he therefore craueth not only delyuerance from the tyrannie of such men, but also se∣quettration from the opinions & affections of these cor∣rupt nature which loueth more riches and pleasure, thē God, as that fellowe (whereof Plautus mencioneth) sat∣eth. I had rather, that the woman loued me then God. This plague (O God) we pray thee auerte from vs. Suerly riches and children are the giftes of God: but when the vngodly ones are like swine in theire liues and conuer∣sation, these benefits are geuen them as for acornes wherewith they do but fill theire bellies, till they be kil∣led. We therefore beholdinge this figure, let vs with our whole hart abhor theire conuersation and let vs beséeche of God, That he would geue vnto vs the best part, which Marie did chuse & which may in no age at anie time be ta∣ken away from vs. Luc. 11.

Verse 15 But I in thy righteousnes shall see thy face when I shall awake I shall be satisfyed with thy presence.

THe hope of eternal life is a consolation principal which asswageth al other miseries & is together cō∣teyned in al other consolations. S. Paule endured great unseries & vexations beholding the end, which he knew was laid vp in the life euerlasting. But in meane time he suffered calamities & punishments because he should o∣bey God. So we although we are dispised of Epicures, & made as open prayes vnto the practises of tirants, yet in hope of life euerlasting (wherein we shal be adorned with a newe light and righteousnes) let vs suffer the short & fraile calamities of this life. For as S. Paule saith. A smale time of tribulatiō bringeth great treasure of glory euerlasting. 2. Cor. 4. Amen.

The xviij. Psalme.

Diligam te Domine. &c▪

THE ARGVMENT.

THe argument of this Psalme is most euident partlie by the title, partlie by the scoape of the historie, for both the title declareth that Dauid rendered God thankes for de∣fence against the violence & fraude of his enimies: and also the order of the historie sufficientlie shew∣eth that this Psalme is Dauids swannes songe, a litle after called vnto the ende of his life. For like as swannes do singe when they dye: So Dauid and all the godlie ones before the flitting out of this life, do worshippe God, with prayer, thankesgeuing, and confession. And that the readinge of this Psalme is more sweeter and shorter, let the godlie ones consi∣der with what varietie Dauids enimies behaued thē selues. For first he was more sharplie assaulted in battle by Saule who burned with ambition, and so∣rowed sore to see his seruant Dauid to be aduanced before him and that valiant warriar his sonne Iona∣thas. So that burning with desire of reuenge he not onely laide subtile snares for Dauid but also sheweth priestes which gaue entertainement vnto Dauid, & all theire retinew also. Therefore in purpose and euent did he comprobate the sentence of Polinices the tyrant which Seneca maketh mention of. Proreg∣no velim Patriam, parentes coniungem flammis dare impe∣ria precio quolibet constātbene. In inglish thus: So I may rule: both country, parentes, wife and all would I, burne and destroye. To rule (oh braue) no price too

deare can buy. Moreouer continuall battels were sought by Dauid with the nations lying neere him: as with the Palestines, Syrians, Edomites, Amalechites, Ammonites and Moabites: as afterwardes in the 60. psalme he writeth the Nations by name, which were enemies vnto the people of God. Thirdlie, he felt the domesticall wound made by his sonne Absolon, then which nothing could be thought more bitter: as So∣phocles saith: Nullum atrocius vulnus est quam defectio a∣mici. No wound more gréeuous nor more great: Then when a frend doth frendshippe breake. Finallie, hee found by proofe, the falsifying of Cebas faith, and of others most troblesome Citizens, touching whom it is written in the 2. Reg. cap. 20. Therefore who marueileth by right, that Dauid coulde amongest so many and so great impedimentes, gouerne his king∣dome for that fortie yeares. But he was (as D. Lu∣ther vsed to say) A kinge after faith in God, and the promis of God towardes him. That is, with the worde of God, and with faith he ouercame the deuil and the world For as saith S. Iohn 1. epist. 5. cap. This is the victorie that ouercommeth the world, euen our faith. But although this accōmodation of the psalme no doubt is most true, touching the historie of Dauids battels and his de∣liuerance: yet because betweene the head & the o∣ther members in man there is great difference. The interpretation hath no absurditie, which applyeth the meaning of this Psalme vnto Christ. Therefore was Christ and his church assaulted of the Iewes, ti∣rantes, heretikes and false brethren, and yet are they not vtterlie ouerthrowen: but thy Christ, and his church shall remaine for all Eternitie, as it is writ∣ten: The gates of hell shall not preuaile against the most strong rocke, whereupon the foundations of the church is builte.

Verse 1 I Will loue thee, O God my Fortitude.

Verse 2 The Lord is my defence, my Castle, and deliuerer: My God and my Rocke.

Verse 3 My Shield, yea the throne of my saluation is he, and my Exalter.

THis number of Epithets or names of God, is a lightsome Paraphrase of the first precept, Exod. 20. I am the Lord thy God, &c. That is, truely receauing thee, and caring for thee, geuing thee, not only benefites in this present life, but also righteousnes, and life euerla∣sting for thy Mediator sake. Ego sum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tuum, I am thy keeper & thy defence. I bring thee wealth and health when thou art forsaken of all Creatures. But no discourse of wordes is like the effi∣cacte of those matters which the doctrine of the first pre∣cept conteyneth. Therfore I am now bréefer, and doe procéede vnto the verses following.

Verse 4. I will call vpon the Lord who is praised, and I shall be safe from mine enemies.

LIke as the complete harnesse nothing profiteth the Soldyar, except he put it vpon him, and vse his ar∣moure indeede for the defence of his owne bodie, and his weapons to foyle therewith his enemies: So the pro∣m••se of the first precept is not auayleable to the hearer, except by faith he embrace the same, and apply the same vnto vse in prayer, and petition for present and eternall benefites. He therefore affirme••h that by faith he will cal vpon God, whome he hath hetherto praysed, and ma∣gnified him with so great copie of most swéete appella••••∣ons, or Epithetes, that he might obtaine defence of his

life present, and also the benefites of eternall life. Let e∣uery one follow this example, seing in déede it is set forth to be followed, and let them not doubt that they shall re∣ceiue both necessarie and wholesome benefites.

Verse. 5 The cordes of death encompassed me: And the flouddes of Beliall sore troubled me.

Verse. 6 The cordes of hel encompassed me: the snares of death preuented me.

A Declaration of ingent feares and sorrowes, which cannot be descrybed •••• wordes, for when (as Saint Paule saith) there is, within vs. feares, without strife con∣curring: It cannot besaide, what burning heate the hart of man feeleth and abydeth. But because in the thirtenth Psalme I haue somewhat spoken as touchinge these a∣stonishmentes, I will not so oftentimes whet the edge of my hatchet.

Verse 7 In my trouble did I call vpon the Lorde, and cryed vnto my God, and he heard me out of his holy place, and in his sight, entred into his eares.

IN the fiftie Psalme there is a precept geuen vs, tou∣ching Inuocation or Prayer, whereunto is adioyned a most sweete promise of God, that he will heare vs. Of the same rule in this place is an example set downe. For he sheweth cleerely by what meanes, and why he is de∣lyuered: Namely, calling vpon the Lord. But I wil not stay longer in this so euident & playne a sentence, which oftentimes elswhere is repeated.

Verse 8 The earth was mooued, and quaked with feare: And the founda ions of the hilles were troubled, and did shrinke, because he was angrie therewith.

Verse 9 There arose a smoke in his wrath, and a fire from before his face burned: And coales were kindled thereat.

Verse 10 He bowed the heauens and came down, and a darkenes was vnder his feete:

Verse 11 And he was caried vpon the Cherubins, and did flie vpon the winges of the winde.

Verse 12 And he made darkenes his secrete place in the compas of his Tabernacle: A darke water and thicke Clowdes.

Verse 13 From lightning in his sight, there passed a∣way his cloudes: Haile and coales of fire.

Verse 14 And the Lord thundered from heauen, and the most highest gaue foorth his voice, haile and coales of fire.

Verse 15 And he sent his arrowes, and scattered them▪ He increased lightninge, and troubled them.

Verse 16 And the welspringes of waters opened, a•• the foundations of the whole world were disclosed, at thy re∣buke, O Lord, at the blast of the breath of thy wrath.

THese ••yne verses which follow, conteyne a Figu∣ratiue description of an horrible tempest, such as is that whereof Virgill speaketh 1. Georg.

Ipse pater media nymborum in nocte, corusca Fulmina inolitur dextra, quo maxima motu Terra tremit, fugere ferae & mortalia corda Per gentes, humilis strauit pauor. &c.

This Father then in stormie midnight late With his right hand gaue foorth fierce flashing fire Whereby the earth did tremble sore and quake Wilde beastes away fast runne and eke retire Mens heartes were mazed through nations far & nier.

But when Dauid expresly saith (He sent his arrowes

and scattered them) it appeareth sufficientlye vnto what ende this manifest description may bee referred. For without all doubt he signifyeth thereby the maiestie of God, whereat the enemies of Dauid were stricken with a sodaine terror. And if we may be so bold as with sa∣cred histories to confer prophane matters, not vnlike vnto this case, seemeth the historie of Anniball and the Romanes, which Liuius speaketh of in his sixte booke and 3. Decade, on this maner. In the 8. yeare of the second battell fought at Carthage, Anniball remooued his Tentes vnto the flood Anien, three mile from the sayde citie. Lastly, passing ouer the Riuer Anien, hee set all his hostes in battell aray. Neither did Flaccus and the Consuls prolong time from fight. When both their hoastes were redely prepared for the purpose (vnto that hazarde of handstrokes, wherein the citie of Rome might become due salarie vnto the Conquerors) a great shower of rayne mixed with hayle, so troubled both the hoastes, that scarcely could they betake them into their Tentes, with their armour and weapons in safetye, no∣thing lesse then with feare of hostilitie. And the next day euen in the same place, this same tempest scattered those hostes once more prepared. Who when they had go•• to themselues againe into their Tentes, there arose a mar∣ueyleus cléerenes of wether, with a calmenes. The mat∣ter amongest them of Carthage was turned into an O∣racle or Prophesie, and it was noysed, that Anniball should himselfe say, sometime his owne minde discoura∣ged hi••▪ and sometime his fortune fayled him to con∣quere the citie of Rome.

But what doe I recite examples of the Ethnikes, when as the ecclesiasticall historie setteth down vnto vs like deliuerances? For so Eusebius in his 5. booke wry∣teth. In the dayes of Antonius the Emperor, histo∣ries doe recorde, that his brother Marcus Aurelius go∣ing

to warres against Caesar, the Germanes & Sarma∣tyans, when as with drought and exceeding heate, his hoast was welneere perished, being in doubt, and séeking what way was needefull to worke, they found in a cer∣taine bande of men Christian Souldiers, who (as it is also our vse) bowing their knees, and praying, God did vnfaynedly heare their petitions, and sodenlye, contrary to all their hope, poured downe most large showers of raine, so that the hoaste which in deede was neere pery∣shing, and for whom the Christians prayed) had their drought refreshed or allayed: But the enemies which ap∣proched vpon them with deadly foade, were put to flight by lighteninges and fearefull flashinge flames of fire, of∣ten times sent from the heauens. But touchinge the Earthquake, although Phisitions doe say, that vehement spirites of winde blowing in the earth, are the cause: yet the heauenlie doctrine of Gods worde addeth another cause, for it saith: That by Gods working therein, this windie spirite, Inflation, and shaking of the earth, are so wrought, that they may signifie the punishmentes in the world to come. Therefore it is notably saide of Plinius in his 2. lib. 48. cap. And it is not simplie an euill, nei∣ther in the mouing it selfe is there so great daunger, but it signifieth a like or greater wonder shortlie en∣suing. The citie of Rome neuer quaked, that it did not foreshew some strange thing would follow. So although Phisitions doe say, that the windie inflations of the earth, when they wrap themselues within a darke cloude, and when they haue got into euery most thinne parte thereof, doe deuide and burst in sunder the same, and that very often and vehemently so they doe: Then cause they both lightning and thunder. But if out of the ra••…••…nge of the clowdes, an expresse heate doe issue, that is the thunderbolt. Yet vnto these Phisicall causes, the Scripture adioyneth God, geuing both thunder and ligh∣tening,

seeing it standeth not with reason that such great matters are brought to passe by the alone force of Na∣ture.

Verse 17. He sent from an high and receiued me, and tooke me from out of many waters.

Verse 18. He tooke me away from my strongest ene∣mies, and from them which hated me: Because they were too mightie for me.

Verse 19 They preuented me in the day of mine affli∣ction: And the Lord became my Protector.

Verse 20. And he brought me foorth at large: And saued me, because he had a fauour vnto me.

THese Verses describe gods mightie deliuerance, wher∣by Dauid was taken out of the handes of Saule: For so is it written in the 23. Chapter and 2. Booke of the Kinges. Saule sought after Dauid all his life time, but the Lord deliuered him not into his handes.

Verse 21. And the Lord shall rewarde me according to my righteousnesse: And after the puritie of my handes, shall the Lord doe vnto me.

OF the twofolde kinde of righteousnes I suppose I haue spoken sufficiently in the 8. Psalme.

Verse 22. Because I haue kept the wayes of the Lord: And haue not beene wicked vnto my God.

Verse 23 Because all his iudgementes are in my sight: And I haue not repulsed his righteousnes from me.

Verse 24 And I shall therewith be vndefiled, and will keepe me from mine iniquitie.

verse 25 And the Lorde shall rewarde me after my righteousnes: and according to the integrity of my hands in the sight of his eyes.

THe perfecte pullishing of the next verse before, is in these 4. verses, declaring what righteousnes hee will foreshew. For hee saith that Saule hated him for this cause, and therefore was he beset with the practises of his enemies, because with a simple faith he obayed, God cal∣ling him. For the worde Via, or way, most commonlye signifyeth a vocation. Therefore is there in this place a necessary and most profitable admonition set downe.

First that we should not follow our owne imaginati∣ons or deuises. But in all maner of our delyueraunce from dangers, we should consider the commaundement and calling of God

Secondly, because if we heare the commaundemente and calling of God, and that our will obserueth his will, and studyeth to perfourme obedyence vnto God, then are we not idle nor contemptuous.

Thirdly, let vs require help of him euen for this cause, for that wee endure the labours enioyned vs of God, which are pertayning vnto his glorie. This admoni∣tion reprehendeth both those vices, that is, our idlenesse, and the confidence in our selues: and commaundeth vs that our diligence be set forward, and that therewith in true faith and hope we should craue and looke for prote∣ction, helpe, and good successe from God in all our affairs

Verse 26 With the holie thou shalt be holie: and with the Innocent person thou shalt be innocent.

Verse 27 With the chosen thou shalt be chosen: and with the froward thou shalt be froward.

HEre is the reason of Dauids deliuerance, because in God there is wisdom, discerning both right and wrong: And agayne, a will in him, desiring that which is right and forbidding the contrarie: also with an vnfai∣ned indignation, both repelling and destroying the same.

But whereas it is here obiected, God seeing he is iust and good, can not be peruerted, that may easely be re∣futed, for such a one God is as we are, (not in déede touching essence) but touching effecte and applicacion. For as he rewardeth the godly with good thinges and with his strong hand preserueth them in daungers. So the disobedient and contumacious in haynous offences and such as contemne his worde, doth he hale perforce vnto punishment by wonderful meanes. But God pre∣serued Dauid here, according to that saying: The Lorde knoweth howe to take his holie ones out of trouble. And con∣trary wise he destroyed Saule in his last battle with tra∣gicall calamities. Let vs learne therefore to feare God, whose hande is stronge for eyther effecte, both to dely∣uer and also to distroy.

Verse 28 Because thou shalt saue the people which are brought lowe, and thou shalt destroy the eyes of the proude.

Verse 29 Because thou lightest my candle, O Lorde my God, lighten thou my darknes.

HEtherto hath Dauid spoken of his defence from God against Saule. Now doth he commemorate his glorious victories whereby the pride and insoleny of the nacions neare vnto him, was tamed and subdued. Reade the historie in the 2. lib. and 8. cap. of the kinges, concerning the Syrians, Moabites, Ammonites, Pa∣lestines, and Amalachites whome he conquered.

Verse 30 Because in thee shall I burst thorowe a huge hoste of enemies, and through my God I shall leape ouer a wall.

Verse 31 From the vndefiled way, the wordes of the Lord are tryed with fire, he is the defender of all them that put theire trust in him.

Verse 32 For, who is God, besides the Lord? or who is stronge but onlie our God?

Verse 33 God hath girdid me with power, and hath made my way vndefiled.

Verse 34 Who hath made my feete swifte, as the feete of harts, and setting me vp on hie.

Verse 35 Who teacheth my handes tofeight, and mine armes, that I may breake euen a bowe of steele.

THese sixe verses which folowe require no longe ex∣position. But are easelie to be vnderstoode by a comparison betwene the heathen or ethnickes war••••∣oures and souldioures of Dauid. Mightie and profitable pesonages to theire countrie were Fabius and Scipio, but howe much more excellent had they bene if in those theire so greate exploytes they had called vpon God, and beléeued that he had bene theire present protector and guyde in so great battels. Also if they had exployed their victories to sette forth the doctrine of God, of prayer vn∣to God and of eternall life. By right therefore do we ex∣toll Dauid as farre incomparable aboue these warriers, whe well knewe that he was by Gods inspiration ar∣med with his valiencie, and in those his warres called v∣pon God, and fought his battels for defence of true re∣ligion.

Verse 36 And thou hast geuen me a sheelde of my saluation, and thy right hand comforteth me, and with thy meeknes doest magnifie me.

Verse 37 Thou hast enlarged my goinges vnder me, and my foote steppes, are not weakened.

Verse 38 I will persecute mine enimies, and I will o∣uertake them. And I will not returne till I shall destroye thē.

Verse 39 I will bruise them, that they shall not be able to stand, they shall falle vnder my feete.

Verse 40 Aad thou hast foregirded me with strength vnto battle, and thou hast ouerthrowne them that rise against me, vnder me.

Verse 41 And thou hast made mine enimies to turne theire backes vnto me, and hast scatered them that hate me.

Verse 42 They cryed, and there was none to saue them, euen to the Lord, but he heard them not.

Verse 43 And I will beate them to peeces, like the dust before the face of the winde, as the claye in the streetes will I distroy them.

SAule being slaine and Dauid nowe hauing peace with the nacions adiacent there arose a domesticall fire kindled by his sonne Absolon, whereby Dauid him selfe and almost his whole kingdome were in greate ••eo∣perdie. For that saying of Pindarus is most true. Facile est ciuitatem mouere etiam deterrimis, sed iterum in sua sede eam collocare difficile est, nisi deus adsit principibus gubernator. It is an easie thing to moue dis∣corde in a citie euen amonge the worst persons but to setle the same againe in her former quyet it is a harde thing except God as cheefe ruler be present with princes. Therefore Da∣uid boasteth not as Timotheus the Son of Conon did: who in a certaine speach vauntingly saide▪ This haue I donne and not fortune. But he ascribeth vnto God the re∣storing of his kingdome into her pristine peace and tranquilitie.

Verse 44 Thou shalt delyuer me from the gainesayinge of the people, thou shalt set me in authoritie ouer nations, a people whome I haue not knowne shall serue me.

Verse 45 With attentiūe eare shall they obey me, straunge Children haue dissembled with me.

Verse 46 Straunge children are worne away, and they haue trembled in theire aduersities.

LIke as Paule oftentimes repeateth a complainte of false brethren which openly can flatter, but secretly (if at any time occasion serue them) can power out theire poyson. So Dauid here applyeth the like complainte touching his factious Citizens, such as were Seba and many others. But he foresheweth that these were not onely discomfited, but that he had suche a tryumphante victorie as in steade of vngodly and false foresworne ci∣tizens afterwardes nations themselues yelded vnto him and began zealously to obey him. Neither in deede is it a matter difficill to apply the meaning of this litle verse vnto Christ, whome the hye préestes, princes and greate multitude of peoples in his countrie with horrible fu∣rie persecuted and practised to put to death. But for these false citizens the church was gathered and ioyned vnto him from amonge the gentiles. And he is truely the chéefe heade of the nations, that is of the churche vniuer∣sall gathered from out of the séede of Abraham and the gentiles geuing life euerlasting vnto the same, which Dauid could not by any meanes do.

Verse 47 The Lord liueth, and blessed be my stronge God, and let the God of my saluation be magnified.

Verse 48 It is God that reuengeth my cause, & brin∣geth people in subiection vnder me.

Verse 49 Thou art my deliuerer from mine enimies, and from them that rise against me, shalt thou exalt me, and deliuer me from the vngodlie person.

Verse 50 For this cause will I magnifie thee, amonge the nations, oh Lord, and will singe a Psalme vnto thy name.

Verse 51 Thou that exaltest the welfare of the kinge, and performest mercies vnto Dauid thine anoynted, and vn∣to his seede euen for euer and euer.

IN conclusion he affirmeth he wil render this thanks,

that he will celebrate or solemnishe these benefits to the ende the presence and glory of God may be in his church acknowledged, and that many may learne to feare God & call vpon him. For vnto this end specially are thankes geuings to be referred, that others being encouraged by our testimonies touching the benefittes of God might be in the same faith confirmed towards him, and truely beleue that God is present in his church, that he punisheth despisers of his heaueuly doctrine and worde, and that he vnfainedly heareth, receyueth, and helpeth which conuerte vnto him, and call vpon him.

The xix. Psalme.

Ceeli enarrant gloriam. &c.

THE ARGVMENT.

EVen as the xvilj. Psalme may be interpreated two wayes, first in deede historicallie touching Dauid, and secondlie allegatorie touchinge Christ. So the first parte of this Psalme may either be expounded concerning the glorie of God which shineth and is perceyued in the workman∣shippe of the world, either els of that true glorie, which the doctrine of the gospell sheweth for: both meaninges are true and haue in them verie muche erudition. But if anie man had rather embrace that meaning which is referred vnto the onelie aduance∣ment

of the Gospell I will not anie waies be against him. The second part without doubting entreateth of the efficacie of the gospel, and discerneth the same not onelie from philosophie, but also from the law which commaundeth that which is right, and for∣biddeth that which is wronge. For philosophie can not heale the woundes of the conscience nor call backe mens soules from hell, seeing it teacheth no certaine thing touching the will of God, nor our saluation. Bee it much lesse to purpose then that the lawe may be a hauen or succoure for our conscience strugling with sinne and death, when it wonderfulie encreaseth our feares and astonishmentes with her threatning thunderbolts. Therefore the alone prea∣ching of the gospell hath force and efficacie that it may raise vp or comforte and confirme our consci∣ences so wrastling, and as it were to call them backe from death to life. The third parte is a prayer agree∣ing with doctrine of the gospell. For as the prea∣ching of the gospell discribeth the mercie whereby God receyueth and preserueth wretched mankinde flying vnto the Mediator: So in fine it craueth for∣forgeuenes of sinnes, and clearly discerneth sinnes of ignorance & negligence not wil∣fullie performed, from transgressi∣ons against good conscience. Concerning this diffe∣rence (as I am inex∣pounding) I will saye more.

Verse 1 THe heauens declare the glorie of God and the firmament sheweth his handie worke.

GOD hath manye properties, (con∣tayned in the phrase of glory) which do shine in the workmanshippe of the worlde. The order of the bodies in the worlde, in the heauens, in the elementes, in thinges growing and in the same mind of man as a diffe∣rence betwene good thinges and euill doth shewe the wisdome of God: For seing it is imposible that this bewtifull order of thinges may by chaunce or happe ap∣peare or remaine, needfull it is that a skilfull workmai∣ster must then be the principall cause of the worldes cre∣ation. Moreouer the power of God is plainly seene in the greatnes of the heauenly bodies and swiftnes of theire mouing. For who is not amased at the consideration of the Sunne, which not without cause is of Plato called Oculus mundi, the eye of the worlde. For although the Sunne (as the Mathematistes affirme) is a hundreth sixtie and sixe times greater, then the circuit of the whole earth, yet this greate bodie dayly from the rysing vnto the setting thereof (by the most mightie hand of God is caried aboute, when as in deede if he should take his course on earth, he passeth in his circuit euery hower 225. Germain miles. And the goodnes of God towards mankinde is here perceyued, because all thinges which are in this world are made and ordayned for mans sake. I will not adde mo arguments to confirme this sentēce, because the whole nature of thinges is a notable testi∣monie touching God the workman, and his wisdome, his power and goodnes. I might rather adde a complaint and that the blindnes in many Athistes is to be lamen∣ted,

which contend that all bodies aboue and belowe are of meates as it were so wrought and made, and that all things are suffered of vs by chaunce. Notably there∣fore saith Cicero 2. lib. de natura deorum. All this discription of the Skyes, & this so greate beautie of the heauēs may they séeme vnto any wise man to be made of bodies running hether and thether by chaunce and without aduisment? or coulde any other nature hauing witte and reason bringe these thinges to passe, which not onlye that they might be brought to effect haue wanted reason, but without great reason can not be vnderstoode what maner thinges they are? Againe: for who would say that he were a man who when he sawe so vnfained mo∣uinges of the heauens, so firme orders of the skyes, and all thinges so connexed and fitly framed would deny any reason to be in these, and would say these are donne by chaunce, which by how much prouidence they are done, so by no capacitie can we attaine the same? For al∣though that nature be wholy created, to make testimo∣ny of God, that he is wise, mightie, bountifull, and a friēd vnto mankinde: yet full and perfecte glory can not be geuē vnto God, without acknowledgement of the sonne of God. And then it is attributed vnto God, when we learne the worde of his gospell, and by faith do acknow∣ledge the sonne. It is néedfull then that there be other heauens, that is Prophetes and Apostles to preach this worde. Glory be to God on hye: that is, God is not only iust, horrible punishing sinnes and wickednes, but also good and mercifull, and preseruing all them which flee vnto the Mediator. Wherefore let the glory (touching which the dispositions of the heanenes most constantly working yerely alterations, with greate welfare and preseruation vnto all thinges, doth beare witnesse) be descerned from that glorie, touching which, Angels and all godly teachers in the Church do ioyfully singe, and

let the knowledge of God, illuminated by the voyce of the Gospell, be preferred farre before Phisicall wisdome, which is borrowed out of the workemanshippe of the worlde.

Verse 2. Day vnto day vttereth out speech, and night vnto night openeth knowledge.

I Sayde that the first part of this psalme may not only be with a sound Analogie or rule of saith inter∣preted deuinely, but also philosophicallie. I will there∣fore recite both the meanings, and I will refer the iudge¦ment vnto the Reader. As for that which appertey∣neth vnto the knowledge of philosophy, Cicero sayth notably in his 2. booke d•• natura Deorum: But what is mans reason? Hath it not pearced vp to the heuens? For of other liuing creatures we onely know the rising, course and falling of the Starres. From mankinde is the day limitted, the month and yeare. By whom the Eclipses of the Sunne and Moone also are knowen and foreshewed vnto all posteritie, what maner ones, how great, and when they shall happen. Which thinges (the minde beholding) receyueth from these the know∣ledge of God, whereupon ryseth godlynes, vnto which is Justice ioyned, and the other vertues, whereby appea∣reth a blessed life.

I will also set down the words of Ptolomeus, which are extant in the I. booke of his Mathematicall Instru∣ction. The consideration (saith he) of the heauenly mo∣tions doth very much profit the manners of men. Be∣cause it sheweth in thinges deuine, perpetuall likenesse, excellent order, proper aptnes, and obedyence without contumacie: This maketh vs more circumspect, and stir∣reth vp a zeale or good will in vs to imitate that diuine excellencie, and inureth our inflamed mindes, to mode∣rate

our actions after a right order. But touching the Theologicall meaning of this verse, it is thus: Day vn∣to day vttereth speech, and night &c. That is, in all a∣ges euen vnto the last day of the world, shall the Gospell he published and aduaunced, neither in any age of the heauens. That is, (of the Apostles, and others teachinge in the Church) shall the voyce or sound thereof cease, but shall gather vnto God an euerlasting Church.

Verse 3. There are no speeches nor languages, whose voices cannot be heard.

Verse 4. Their sound went foorth into euerie Lande: and their wordes into the coastes of the whole world.

LIke as he spake a litle before touching time, so now prophecyeth he touching circumstance of place, not onely in all ages of the world, but also through all partes of the world shal the voyce of the Gospell be spred, inuy∣ting all sortes of men vnto that same great supper, That is, vnto the felowshippe of the life ••clestiall, and full of blessednes. And with this prophesie agreeth the saying of Christ in effecte and euent approoued, Mat. 24. This Gospell shall be preached throughout all the world, as a testi∣monie vnto all Nations, and then shall the ende come. For the Apostles went about preachinge the Gospell in the most famous Prouinces of the East, West, and South: but now by the excéeding goodnes of God, the pure word of the gospel is published in the Prouinces lying North∣wardes. Pigris vbi rara campis, Arbor aestiua recrea∣tur vmbra: Quod latus mundi nebulae, malusque Iupiter vrget. In english thus: Where the tree sel∣dome is refresht with summer shadow in slowe growing woods, because the ende of the world, the clowdes, and the euill planet holdes it downe. Let vs therefore render thankes vnto the eternal, liuing, and most true God, father of our Lord

Jesus Christ, that he illuminateth the light of his Gospel amongst vs, and gathereth vnto him his Church from a∣mong these nations, and let vs pray feruentlye with all our heartes that he would confirme this worke begun in vs. But yet if a man wil apply those verses vnto phi∣losophical knowledge, the application shal not be harde. For ther is no nation, neyther any so vnciuil nor so bru∣tish, which heareth not the sounde of the heauenly bodies and motions bearing witnes of God. And because I haue now & then in this Psalme vsed Ciceroes words, it shall not gréeue mee to repeate one notable place for this purpose, Ex prima Tusculanorum disputatione, of the same Author.

When we see the beautie and first cleerenes of Firmament, after that, so great swiftnes of the vani∣shing thereof, as how much we are not able to con∣ceiue. Also, the Interchaunges of dayes & of nights, the fourefold alterations of times or seasons in the yeare to ripen the fruites of the earth, and ••itte for the tempera∣ture of our bodies: And when we see that the Sunne is the Moderator and Comforter of al these: And the moone by increase and decrease of light as it were noting and si∣gnifying the dayes appointed for seuerall effectes. Again, in the same heauens distinguyshed in 12. partes, that there are also 5. Starres caryed, most constantly keping the same courses with vnequall or seuerall mouinges, and the nightly beauty of the heauens with Starry skies euery where garnished. These therefore and other in∣numerable when we behold, may we doubt yea or no? but that there is some one Creator and Causer of these? If (as Plato supposeth) these be naturall. (Or if as Ari∣stotle saith they be continuall) but that there is a Mode∣rator, Guyder, or Ruler of so great a werk and benefite.

Finally, let vs obserue or marke here a pleasant Me∣taphore borrowed of the arte of buylding. For like as

Carpenters when they buylde an house doe vse a small line to measure the platte and frame of their buyldinge withall: So the Apostles and other doctors, teachers &c. building the Church of God, directe and leuell all theire doinges by the rule and line of the Gospel (Christ Jesus being the head corner storie) as it is saide in the 2. Ephe∣sians. The same Metaphore excellently descrybeth the efficacie of those heauenly bodies. For as Aristole in 1. Meteoris, saith: Of necessitie is this world con∣tinuallie inferior vnto the heauenlie motions, so as all her powers are gouerned from aboue. For that thing which is the principle, or originall of mouing, the same is also vnto others the cause of theyr mo∣uinges.

Verse 5. Hee hath set in them a Tabernacle for the Sunne.

Verse 6. And he himselfe like a Bridegroome com∣ming out of his chamber: Reioyceth as a valiant Captaine to runne his course.

Verse 7. His course is from the high heauens, and his recourse vnto the vtmost endes thereof: Neither is there any can hide them from his heate.

CIcero in his 2. Booke de natura Deorum, recyteth a Philosophicall sentence of the Sun, in these words. The Sunne (through whose hugenes by many parts, the earth is ouerspread, fetcheth his compas about the same, and he rising and falling distinguisheth the day from the night. Also he now comming towards vs, and afterwardes goinge from vs, maketh euerie yeare two contrarie returnes from the ende of the worlde, by whose distance, he both as it were with a certaine sadnes maketh the earth heauie, and also a∣gaine maketh her glad, as when she seemeth to bee

comforted by the bright heauens. And what is more excellent then to compare Christ vnto the Sunne, vnto a bridegrome or a husband, & vnto a valiant Captaine. Touching these comparisons I wil speake a few words for the instruction of the Reader.

Like as the Sunne with his light beneficially com∣forteth all the world: So the Sonne of God reacheth his benefites vnto all men, so that they will receiue them thankfully, and not refuse them disobedyently. Morre∣uer, as the sun is the welspring of liuely power: so Christ geueth life euelasting vnto all beleeuers.

Thirdly, as the sunne when he ryseth obscureth the light of the skyes, and dismisseth them, so the righteous∣nes of faith, which for Christes sake is imputed vnto vs, doth vanquish the darkenes, and as it were dryueth a∣way the night of the glorie of mennes workes.

Fourthly, as the sun when in the midst of the day he is most highest, is then most whotest: so persecution is the companion of y^e pure & vncorrupt Religion of Christ.

Fiftly, as the sun with his brigh••nes dryueth away clowdes and foggie mistes: so the Sonne of God sittinge at the right hand of his Father, is the conqueror of Ty∣rantes and heretikes.

Sixtly, as the sunne in winter when he is most far thest of from the Pole, is most nearest the earth: so the sonne of God is most neere vnto the godly ones in mise∣rie, and geueth them helpe and saluation. But it were too long to goe through with all partes of this compary∣son, I doe therefore make speede to the exposition of the other Similitudes.

Like as the Bridegroome or husband beareth a ser∣uent loue vnto his spouse or wife: so is there in Christ true loue, not fayned towardes his Church, which is te∣stifyed in that he tooke vpon him nature of man. For sée¦ing he hath coupled this nature vnto him by that secrete

and marueylous league. Let vs not doubt but he doth loue the like nature of mankind vnfaynedly.

Secondly, as the husband loueth his wife only, and wandreth not out of the boundes of wedlock: so Christ loueth his Church only which imbraceth the Gospel, and loueth not other sectes Mahoinetical nor hereticall.

Thirdly, as the husband with a franke heart com∣municateth all maner benefites vnto his wife: so Christ bestoweth vpon his church his righteousnes & life: tur∣ning vnto himselfe the sorrowes of his Church, and be∣came a sacrifice for our sinnes.

Fourthly, as it is the husbandes parte to maintayn the welfare of his wife: so Christ euermore defendeth his church, repressing deuils, tirants, and heretikes.

Fiftly, Christ geueth his worde and holy Spirite, whereby from time to time new members are begotten into the Church. But this is done in the ministerie of the Church, who as a mother, fostereth and bringeth vp her children. This conference to thinke vpon is profitable, because not in vaine saide S. Paule Marriage was a great misterie. Namely, a figure of the League which is betweene Christ and his Church.* 1.50

Lastly, Christ is compared vnto a valyant captain, which cheerefully finisheth the race that hee runneth in armes. But this comparyson seemeth to be ••aken out of Genesis, whereas the Messias is called Schylo: That is, Fortunate, vnto whom all thinges doe yeald, and all thinges obey. For this Lord was not only prompt and ready to the battell, but also with a marueylous and hea∣uenly felicitie ouercame our enemie the Deuill, and de∣stroyed the workes of sinne, and death it selfe. Vnto the consideration of this Figure doth the Son of God bring vs, Luke. 11. When a strong man armed keepeth his house, those things which he hath, he possesseth in peace: But when a stronger then he commeth vpon him: he ouercommeth him, he∣taketh

away all his weapons wherein he trusted, and distri∣buteth his spoyles vnto his own souldiers.

Furthermore what a promptitude was in Christ to finish the course of our saluation (the wordes by himselfe recyted) in the 14. of S. Iohns Gospell doe well declare. viz. The Prince of this world commeth, and hath nothing in me: But that the world may know that I loue the Father, and as the Father commaunded me, so I doe, Arise, let vs goe hence.

Therefore all our life longe let vs remember, that Christ is the shining sunne of righteousnes, also the hus∣bande of his Church, and the inuincible Captayne: So that we may craue and hope for of him, present and eter∣nall benefites.

The second parte of this Psalme.

Verse 8. The Law of the Lord is perfecte: Comfor∣ting soules.

ALthough the former parte of this Psalme may be expounded two wayes: yet of this parte there is one and that a simple meaning, which conteineth a commendation of the Gospell, borrowed of the same forme of doctrine, and from the effectes thereof▪ But this true and not dissembling prayse, is opposed against the iudgementes of the world. The world cryeth out wickedly that the Gospell is a vayne ••able, and the fire∣brand of publike discorde. Yea, some men cry out that the doctrine of the Gospell is the corruption of good man∣ners, and the loosenesse of discipline. These vngodly udgementes of Epicures, politike persons, & hipocrites, doth Dauid with a constant affirmation refute, when he

saith: The Law of the Lord (That is) the doctrine of the Gospel is perfecte wis••ome, far excelling the disputations of all Philosophers touching God. For althoughe the more sounder Philosophers so beleeued, and so reasoned that God was an eternall minde, and the cause of good∣nes in Nature: Yet they neither know the essence, or being of God distincte in thrée persons (The eternall Fa¦ther, the eternall Sonne, and the holy Ghost:) neyther yet the will of God touching forgeuenes of sinnes, but liued in miserable & lamentable ignorance of these most speciall and misticall matters. But we in the church, which doe heare the Gospell preached and taught, doe learne the perfecte doctrine concerning the essence & will of God, Vnknowen vnto mans reason, and all other creatures, vntill that it was published from the secret bo¦some of the Eternall Father, by his Sonne. We know not only what difference there is in the persons of the di∣uinitie: but also the will of God touching forgeuenes of sinnes to be graunted vs for the Sonnes sake our Me∣diatour. Of good right therfore, and by good cause, is the Phisicall knowledge of God called both lame and dumme: But the Gospell named the sound and perfecte wisdome. But as the first Epithet or name is taken from the same kinde of doctrine: So the other is taken from effecte in working. And this indeede enterchange of their proper names must also be obserued in the other Verses.

Most truely sayde it is, that the Gospell refresheth, and comforteth our soules: But Philosophie is onely a meditation of death. But the Lawe is the power of sinne, That is, sinne were not so cruell, were it not ar∣med with the Law. For by the Law sin is made sinne mightely. Seeing therefore remedies for our sorrowes can neither be requyred of Philosophy, nor yet of y^e Law we must confesse that the only doctrine of the gospel doth

effectually heale the wounds of the sore, as in the 6. cap. of Esay. Christ saith. The spirite of the Lord is vpon me, therefore hath he anoynted me, that I may heale the broken or contrite harte. &c. For as it is also said Of them which being readie to dye of the Apoplepy are saued and as it were brought out of the iawes of death when as they hold the iuyce of wormwood vnto theire nosestrilles. So these most sweete consolations. (So god loued the world. &c. Iohn. 3. And againe, Come vnto me all ye that laboure. &c. with ma∣ny mo such like, are the vanquishers of death and of de∣sperations. Dauid when he liued in exile & by his sonne Absolon was driuen out of his kingdome felte this ef∣fecte of the Gospell working in himselfe, and with re∣membrance of his owne sinnes was not a litle tormen∣ted. The same felte also the conuerted théefe. Finally no doubt euen all the godlyones fynde by experience that they can enioy no comforte in any place but in the Gospell, which is the ministerie of the Spirite and of life.

Verse. 9. The testimonie of the Lord is faithfull, geuing wisdome vnto the simple.

THe thirde Epithet or name of the Gospell, agréeth with y^t saying of Christ. Sanctifie them in thy trueth, thy word is the truth Iohn. 17. That is, the only doctrine delyuered by the Sonne of God, by the Prophetes and Apostles is the trueth touching God. Besides this the doctrine of all sectes touching God are deuilish furies, they do not publish God, nor sanctifie mens mindes. This saying therefore descerns the Church from all o∣ther sectes, and condemneth all straunge opinions tou∣ching God which are contrarie to the gospell.

The fourth Epithet may be vnderstoode in the senten∣ces of Christ and of S. Paule, considered of vs. For so

Christ in the 11. of Matt. saith. I thanke thee O Father of heauen and of earth, that thou hast hidden these thinges frō the wise, and hast reuealed them vnto the simple ones. And a∣gaine S. Paule. 1. cor. 1. Not many wise men after the fleshe. &c. But the folishe things, of this world hath God chosen. &c. But they are the simple ones, which haue no vaine ostentation or trust in theire owne wisdome and righteousnes, but acknowledge theire owne infirmitie and theire corruptions, and carefully séeke to put reme∣dies vnto the woundes of theire conscience. In such per∣sons is the voyce of the gospell effectuall, leauing in them the pearcing perswasions of that wisdome and righte∣ousnes which pleaseth God: but others swelling or puf∣fed vp with pride or loue of theire owne righteousnes & wisdome remayne in extreme erroures and blindnes yea and in the ignorance of greatest matters.

Verse 10 The precepts of the Lorde are righteous re∣ioycing the hart, the commaundement of the Lord is pure, ge∣uing light to the eyes.

THe fift Epithet is referred vnto the equallitie of the gospell, because it accuseth all men without respecte of persons, and againe promiseth and bringeth the grace or fauour of God vnto all them that flee vnto the Medi∣ator. For both phrases of the effecte of the gospell are v∣niuersalll viz. The preaching of repentance: And the promis of grace. But of this sentence els where it is ofte spoken.

The sixt Epithet agréeth with the second, & requires no longe exposicion because the godly knowe, that The kingdome of God is not meate and drinke, but peace and ioye in the holy ghost. Rom. 14.

The seuenth, is opposed against corrupt doctrine of true inuocation, for no nation nor sectes (forsaking this worde delyuered by the sonne of God, the prophetes and

Apostles) hath pure doctrine of god and inuocacion of the true God.

The eight, let it be vnderstoode by an Antithesis. The whole nature of men is blinde, because she carrieth about her darknes, namely, doubtfulnes of God, carnall securitie, distrust, false inuocation of the minde, doubting and fleeinge from god, and other innumerable motions straying away from the lawe of God. But this blindnes doth not the world vnderstand. No he is in loue with him selfe and extolleth himselfe by reasone of his small shadowe of externall discipline. But the church being by the worde of the gospell admonished of sinne, acknow∣ledgeth and bewaileth her mishaps, and craueth of god new light, righteousnes and lyfe.

Verse 11 The feare of the Lorde is pure abyding for euer: The iudgments of the Lord are true and righteous altogether.

THere riseth in deede by the lawe, a feare but not sin∣cere, that is a seruile feare without faith, which fléeth from God, and doth not attribut prayse vnto god when man is iustly punished: but by the gospel ryseth a sunne∣like feare ioyned with faith, which amonge sorowes re∣uyueth and camforteth the minde, and draweth nere vn∣to God, yea beséecheth and receaueth of him remission of sinne. This faith maketh a notable difference be∣twene a seruile and a sunnelike feare.

Verse 12 More to be desired are then gold, and farre aboue pearle or precious stone and more sweeter then hony or the hony combe.

VNgodly persons séeke after riches and pleasures, and yet notwithstanding in great aboundance of

riches and pleasures are they pore and wreched, because these good thinges at length forsake them. As when Pompey was ouercome, no pleasures did asswage his sorrowe. But Dauid being driuen into exilement and destitute of all humane helpes retaineth this firme con∣solation. He knewe that he had his sinnes forgeuen, he knewe that he had a mercifull god, and he rested in god, he knewe he should not vtterly perish. This consolati∣on taken out of gods word is more excellent then golde and sweeter then any hony. I will adde here for decla∣ration of the Antithesis, the versicles of Solon. For what so he said touching vertue, this more truely may be applyed vnto the worde of God.

Multi improbi sunt diuites Et boni exiguas opes habent, Sed nos non mutabimus cum ipsis Virtutis possessionemque sola firma est, Nam opes subinde mutant Dominum.

Many euill men, of welth haue store, And good men, they are very poore. But we with them no charnge will make, Of vertues possest, nor them forsake: Which vertue alone kydes firme with men, For riches theire Lord chaunge now and then.

Verse 13 Yea thy seruant is admonished by them, in keeping them, there is greate rewarde.

MAnifolde profit is there in gods worde. For it not onely teacheth, but also admonisheth, it ruleth & helpeth vs with counsell, it gouerneth the laboures of our vocation, and sanctifieth vs vnto life euerlasting. But the effectes are largly expounded in the 119. psalm and are easely vnderstoode of the godly, which knowe

the exercises of faith, and inuocation.

Verse 14 Who can comprise his faultes: Clense me from all secrete sinnes.

THe last part of this Psalme, is a prayer, wherein there is a plaine petition for remission of sinnes. He saith not as hypocrits do who hath sinnes or trespasses, but he asketh what man is he which considereth the burden of sinnes sticking in the nature of man. But this verse is rightly opposed against the counterfet cere∣mony of Monckes touching scrupulous numbering vp of sinnes, which is neither commaunded by god, nei∣ther is possible to do, but leadeth godly mindes into doubtfulnes, and enfeebleth theire faith.

Verse 15 And from presumptuous sinnes keepe thy seruant, that they haue no power ouer me, so shall I be vndefi∣led, and shalbe clensed from the greatest sinne.

MOst rightly out of this place is borowed the diffe∣rence of sinne raigning & not raigning. Sinne not raigning is the originall euill and motion stryuinge with the lawe of God, which mans will notwithstan∣ding resisteth being helped of the holy ghost that we should not obey that wicked motion, against all consciēce and this will, (by faith) craueth and beleueth that this infirmitie is forgeuen vs for the Sonne of Gods sake making intercession for vs. Vnto this degrée and steppe pertaine negligences and ignorances not wilfully per∣formed. Sin raigning in the fall after conuersion is the breaking of Gods lawe against conscience (which ta∣king place) the person is made guiltie of eteruall punish∣ment, except againe in conuersation forgeuenes be had. And in this degrée or step, we comprehend sinnes of wil∣full

negligence, that is, wilfull negligence in duetie and wilfull ignorance.

Verse 16 And the wordes of my mouth shalbe suche that they shall please thee, and the meditation of my hart is in thy sight, oh Lord my helper and my redeemer.

THe holy ghost is not in vaine called the spirite of grace and of prayer. For as he beareth witnesse with our spirite that we are the children of god, so doth he stirre vp and prouoke our hartes vnto prayer. So Dauid, when he had asked of God forgeuenes of his sinnes, made humble pentions that god woulde re∣ceyue his prayer, confession, and thankesgeuing as a reasonable seruing of god, séeing ther is nothing els which we are able to render vnto God, for his greate benefites.

The XX. Psalme.

Exaudiat te Dominus. &c.

THE ARGVMENT.

PRayers of the church are most worthie of di∣ligent consideration, not onlie because they aske thinges necessarie and wholsome, of god, but also because they instruct vs of great mat∣ters. So this Psalme sithe it prayeth for the Prince or cheefe magistrate, teacheth the reader as touching politique order, verie profitably. For first it plucketh

out of mens mindes an vniust imagination, which discerneth not betwene gouernement and spoiles, like as that Pyrate saide to Alexander. Why is it more lawfull for thee to spoyle vpon the land, then for me vpon the seat? For seeing the scripture so often commandeth prayers to be made for the magistrate that gouern∣ment may remaine vnharmed and be established, needfull it is that thing bee good and acceptable vnto god, and not anie sinne, because we must not pray that sinnes should be established. But of this praying there are precepts extant in the 24. of Iere∣my. Pray ye for the kingdome of Babilon because in the peace thereof, you may also haue peace. He biddes them praye for the empire which at that time was the harboure or succour of the church. And in 1. Tim. 2. Is deliue∣red a precept full of erudition. I exhort you that pray∣ers and thankes geuinges be made for all men, For kinges & all which are in authoritie vnder them, that we may lyue a quiet and peacable life, in all godlynes and honestie. Here∣upon it is cleare what difference there is betwene ruling and robbing. For rulinges or gouernements are the ordinance of god, and these must we obey for gods cause, who is the author of this ordenance. But robbings or spoilings are the destructions of gods ordinance, and the furies of the deuill where∣with God is horriblie angrie. Secondlie this psalme teacheth, that gouernments are not preserued by fortune or by the counsels of men onlie, but by god who is not onelie so the author of politique order, that he alloweth of lawful gouernments but also by this meanes. Because like as both by his proui∣dence he ordeyned the course and mouinges of the starres, and also by his power preserueth the same. So also politique order is the worke of God, and howe much soeuer of this ordinaunce abideth in

the confused state of humaine nature, is by God truelie and effectuallie preserued. For the deuill woulde altogether destroie honest societie, but that God represseth his furies and did protecte parte of mankinde. And that God is the preseruer of this ordniance, the punishments of seditious and rebel∣lious persons do not onlie shewe, but also that same burden of affaires and daungers which mans wis∣dome (without God) is not able to endure. Most truelie therefore is it saide of Plato lib. 4. de legibus. whereasnot God, but some mortall man beareth rule, there is none escape from mischiefes and miseries.

Finallie he reprehendeth the pride of mans minde, which imagineth that greate matters and profitable thinges are gouerned by our wisdome and vertue. Like as Timotheus the sonne of Conon, saide of a matter happelie exploieted. This did I and not fortune. And Aiax in Sophocles saide. Da∣sterds and s••uggards had need of Gods helpe, but he euen without God was able to ouercome. Let this therefore be in vs perswaded, and let vs altogether holde it approued, that mans alone diligence is not suffici∣ent for the weightie charge of gouernement as in the historie sette downe by Herodotus lib. 7. Xerxes rightlie saide. That the kingdome of Persia increased vnder the gouernement of God, and the kinges themselues redily folowing him. For a weightie and hard matter it is the gouernement of a common welth, neither can it be ruled by the alone diligence of man, the which thing these heauenlie sayinges do teache, Ieremy. 10. I knowe O Lorde, that mans way is not his, neither is it in man to direct his owne footesteppes. A∣gaine. Psalme. 127. Except the Lord do keepe the Ci∣tie he watcheth in vayne that keepeth the same. Which thinges (sith they so be) let vs feruentlie beseech of

God, that God woulde gouerne the counsels, and successe of godly Princes, or Magistrates, which geue succour vnto the Church, and vnto learning: and which also are the ob∣seruers of the workes of God, as of the Law of righte∣ousnesse, and of peace.

The disposition of the partes of the Psalme.

THere are three partes of this Psalme. The first is a feruent prayer for prosperitie of the Coun∣sels, and successe in gouernments, which are the suc∣coures of the Church. The second part is a Thanks∣geuing for preseruation and defence of the pros∣perous estate of gouernmentes. The third parte conteineth doctrine of faith, whereunto is adioyned a reprehension of confidence in humaine helpes.

Verse 1. THe Lorde heare thee in the day of tro∣ble: The God of Iacob be thy defence.

THe Church is not conuersant in king∣domes, as an vnthankfull Guest: but rendereth most ample thankes vnto her Nourses. For, shee prayeth for those Magistrates of whom she is che∣rished and nourished, as Abraham prayed for Abimelech the king. And

Iacob blessed Pharao, king of Egipt who receaued from Ioseph the doctrine of true prayer vnto God. But al∣though the vngodly doe deride these gratulatorie bene∣fites: Yet is there nothing more effectuall towardes re∣tayning the mean estate of pollicie, then the prayers and solemne petitions of the godly. For, that riches, whole hoastes of men, and leagues, are weake preseruations of gouernoures, not onely the sacred histories but also wise men, liuing without the Church, doe witnesse. The saying of Cicero In 9. Epistolarum is knowen. Thou vnderstandest how that Gneius Pompeius was not pre∣serued neither by the glorie of his name, nor of his exploites, neither yet by the suites and seruices of kinges and nations, whereof he was wonte to boast.

The name of God then (as Salomon saith) Is a strong defence, Pro. 18. That is, Inuocation vpon the Lord. To this who so fleeth, findeth help and deliuerance. But therefore he wisely saith in this verse: In the day of ••••••∣ble. That he might signifie the burthen of bu••••••es, and daungers which good Princes endure in time of peace and warre. For the deuill is enemie vnto prosperous gouernment, and by manifolde wayes hindereth the same, by seditions mooued, making warres, and wor∣king other meanes. Vpon this horrible hatred, and fury of the Deuill (we thinking) let vs crie out with Io∣saphat the king of Iuda: Surelie there is not so great▪ for∣titude in vs, that we are able to striue against this multitude which rushe••h vpon vs with so great assault. But when wee know not what to doe, that is remayning vnto vs, euen to cast our eyes vnto thee, O God alone. Wherefore, when as our Princes are exercised in greatest hazard and danger for their godly prosession, wee must craue with most ar∣dent prayer, that God would vtterly subuerte the furies of the deuill and of Tirantes, and preserue our weake Churches and families, publishing the voice of the Gos∣pell,

and flying vnto him for defence.

Verse 2. Sende thee helpe from his holie hill: And out of Sion geue thee defence.

THe Church repeateth the same sorowes and pray∣ers, to shew that she with all her heart prayeth for kinges, and all those in aucthoritie vnder them. For, she is not ignorant, how greate, and how many impedi∣mentes there be vnto prosperous gouernment: name∣ly, infirmitie growing in vs, the snares of the deull, who is delighted in destruction of Gods handieworkes, in mankinde, and that same burthen of busines and daun∣gers, wherein many sodeyne and inextricable euils (con∣trarie to their minde) are offered vnto Gouernors: Like as Dauid did not foresée the sedition of his Sonne. Vn∣to these impediments doth he not oppose engins of war, but the hearing of his prayers by God, yea his defence, helpe, and heauenly fortitude.

Verse 3. That he may remember all thy Sacrifices, & make fatte thy peace offeringe,

HEtherto hath the Church commended vnto God, the personages of godly Gouernours: Now doeth he commend vnto God their laboures and counsels. And yet in déede let this verse be vnderstoode, as touchinge Gods acceptation not only, but also of the meaning and experience of his acceptation, as if Dauid sayde: Geue prosperitie in peaceable gouernment, and victories in battle, so as Magistrates may haue experience in y^• thing it selfe, that thou art the Champion, and gettest the chiefe honour of pollicies: and that prayers made for them, is not a vaine liplabour. Let also their labours, and care∣full sorrowes, reasonable seruinges of God: and let them

be referred vnto this ende, that the doctrine of true Reli∣gion may be aduaunced, that Schooles may be maintey∣ned, and tender youth instructed, Neither let the Church be vtterly dispersed, nor the young plantes of thy Church be hurt or hindered Also that mens liues and manners may with honest discipline bee gouerned. Let them looke vpon these conclusions so oft as eyther they exer∣cise iudgementes at home, either els warres abroade. Such a gouernment (pinguis est) That is, both pleaseth God, and also is profitable for his Church.

Verse 4. And geue vnto thee thy hartes desire: And fulfill all thy minde.

THis verse agreeth with the former, for it asketh of God prosperitie in counsels and affaires, of gouern∣ment at home in peace, and abroade in warres. Most true is the saying, extant in the 16. Prouerb. A man deuiseth a way in his hearte: But it is the Lor that ordereth his goinges. This sentence teacheth, that it is the best, and most excellent thing in déede for mans heart to hope well, but the happy and prosperous euentes, are in the handes of the Lorde: We must therfore beseech of god, that he will guyde and gouerne the euentes, and geue them prosperous successe. But let the vniuersall parti∣cle be vnderstoode without cauillation. For man some∣time erreth in consultation: like as Iosias erred, suppo∣sing that hee made iust and necessarie battle against the king of Egypt. And it is no doubt, but the whole psalme ought to be applyed touching godly Gouernours, which are the nourishers of the Church. For in déede of the vngodly Esaias in his 8. chapter, sayth: Take your counsel together, yet shall your counsell come vnto nought. And Da∣uid 2. kinges 15. saith: O Lorde turne the counsell of A∣chitophell into foolishnes.

Verse 5 We shalbe glad in thy saluation, and in the name of God shall we tryumphe: The Lord fulfill all thy petitions.

THis thanks geuing for victory had Dauid in mouth and minde so often as hee brought foorth his Hoaste into the fielde, so often as he set them in battell aray and so often as he gaue onset vpon the enemies host: I will ouercome and put to fooyle mine enemies, not with my armies, but with the helpe of the Lord, and I will carye them captiues in tryumphe ouer them not through the valiancy of my souldiers, but as armed with the presence of God. But although it séeme a foolish thing, To tryumph before the conquest, yet faith is the certaine knowledge of things not appearing, and the confidence of things to be hoped for. In matters of phisike, truly, feeling goeth before faith, as a man beleeueth that water is warme when he hath theirein dipt his finger, & experience hath so taught that it is warm: so in nature after experience foloweth beliefe, but in embracing the promis of God, a contrary thing happeneth. Beliefe, that is, faith goeth before deli∣uerāce, like as in the 2. Paral. 20. Iosaphat most swet∣ly sayeth Put your trust in the Lord your G••d, and ye shall be safe, beleue his Prophetes and al things shall go well with you. Dauid here also repeateth his prayer: The Lord fulfill all thy petitions: to teach that God helping vs, we shall haue both a ioyfull beginning and also a prosperous ending.

Verse 6 Now know I that the Lord hath preserued his anoynted: The Lord heare him from his holy heauen, his right handsaueth mightelie.

HE addeth vnto the prayer, a thanks geuing which springeth of the good purpose of faith beleuinge

that God hath care ouer vs, and that we are helped by God. But here, the doctrine of Papistes concerninge doubting must we mightely reprehend which with a malignant vizour striueth against faith and plungeth men eyther into a contempt of God, or els into despera∣tion For who would not of right maruell that Papistes (beleuing that God affirmeth any thing touching effects by past and to come, should themselues doubte of his be∣nefites, which in this present lyfe he geueth vnto men? I beleue ther is no man in the popish congregation lyuing which would doubt that all things are made of nothing, and of the raysing of the deade to lyfe, which shall folow after this lyfe. What then should let them, that they lesse embrace by the same beleefe the article of remissi∣on of sinnes, and therein be setled in conscience séeinge the same God is the Author of all the articles of the faith, and requyreth no lesse glory of trueth to be geuen him, touching remission of sinnes (which for his sonnes sake is graunted) then he requireth touching other matters proponed to be beleued? It is manifest plaine therefore that papistes lyue in great erroure, and in the ignorance of chéefest matters. But we will stand against this di∣strust & doubting, and with most firme beleefe perswade our selues that we are fréely receyued and heard of God, for his sonnes sake the Mediator, if so be that we repent vs of our sinne, and by faith flée vnto the throne of grace. But these things are in an other place with mo wordes expounded.

Verse 7 Some in Charyotes, and others in horses do trust, but we will thinke vpon the name of the Lord our God:

Verse 8 They are cast downe and fallen to the earth, but we are risen, and are exalted.

NOw followeth the third part of the Psalme: which is a most graue reprehension of confidence in mās helpe or defence, as if he saide: What are chariotes and horses if they be compared vnto Gods power? Nothing surely: But as the vile dongue compared vnto y^e bright sunne, and as one drop of water compared vnto the main Sea. Who so is wise therefore, had rather trust in the Lord, then trust that he can by mans power ouercome. For, If God be on our side, who can be against vs? Exam∣ples doe notably verify this saying. In 2. Paralipp. 13. King Abia before he went to battell against Iero∣boam, sayde: In our hoast is God present as our Captaine, and his priestes, which sound out their trumpets, and crie out against you, And behold when they cryed, God fearfullye amased Jeroboam and all Israel, which stoode in armes against Abia and Iuda, and the children of Israel fiedde vnto Juda, and God gaue them into their handes. Abia then smote them, & so did his people with a great stroke, and there dyed wounded among the Israelites, fiue hun¦dred thousand of strong men. And the Children of Is∣rael at that time were discouraged, and the children of Juda were most mightely comforted, because they did put their trust in the Lord the God of their Fathers.

Also in y^e 2. Paralipom. 14. King Asa being readye to fight with mightie armies of Ethiopians, called vpon the Lord, saying: O Lord there is with thee no difference, whe∣ther thou helpest in few or in many. Helpe vs O Lord our god For we trusting in thee and in thy name, doe goe against this multitude. O Lord thou art our God, let not man preuaile against thee. Therefore the Lord brought a feare vpon the Ethiopians, in the presence of Asa, and of Juda, and they fled away, that there was not one left aliue, because when the Lord smote them, and his hoast fought against them, they were altogether confounded.

Again in 2. Paral. 16. The Prophet Hananias re∣prehending

the vngodly confidence which king Asa re∣posed in the king of Siria, saide: Because thou hast tru∣sted in the king of Siria, and not in the Lord thy God, therefore hath the hoast of the king of Siria escaped out of thy handes. Were not the Ethiopians and Libians farre moe in number with their chariotes and horsemen and excéeding multitude, whom, when thou beléeuedst in the Lord, he deliuered into thy handes? For the eyes of the Lord behold all the whole earth, and geue strength vnto them which with a true heart beleue in him. Ther∣fore thou hast done foolishly: and euen for this cause only at this present doe these warres arise against thee.

In the 2. Paral. 32. Ezechias the king made this Oration vnto the people, when as Sennacherib was be∣sieging of Hierusalem. Stande to it manfullie and bee of good courage, feare not, nor be not dismaide at the king of the Assyrians, nor all his multitude of men, which is with him, for with vs are many moe then with him: For with hym is tyere an arme of flesh, but with vs is the Lord our God, and he fighteth for vs, &c. These examples and others which are innumerable, doe greatly set foorth the Antithesis of con∣fidence in God, and of trusting in the help of man.

Verse 9 O Lord saue the Queene, and hear vs when soeuer we shall call vpon thee.

PRayer is not so oftentimes repeated in vaine, because the deuil holdeth continuall warre with the Church, and bendeth and practiseth all the indeuoure of his kingdome, to the destruction of the Church. Wherefore we must continually fight a∣gainst this enemy with prayer, which confoundeth, and enfeebleth his power. Amen

The xxj. Psalme.

Domine in virtute tua. &c.

THE ARGVMENT.

IAm not ignorant that certaine Diuines of excel∣lent wittes, and exquisite learning, haue interpre∣ted this psalme, as concerning the politike ma∣gistrate, and applie it vnto that purpose, that it may be a thankesgeuing for victorie against the ene∣mies, which the former psalme required of God. But although I take not so much vpō me, as to find fault with their purpose: yet I am moued with the weigh∣tines of the words to be perswaded that this psalme must be vnderstood, concerning Christ the eternall King and Prieste, and of the tragicall punishments due to the Iewish people. For first is an often menti∣on made of the eternitie, which agreeth more vnto the kingdome of Christ, then vnto transitorie states of regiment. Secondlie the phrase of blessing so of∣ten times repeated, without doubt pointeth the fin∣ger vnto the promis which was delyuered to Abra∣ham. In thy seede shall al nations be blessed. Last of al there is such an extreame rigour, in threatning of punish∣mentes, that I suppose the same can not be cōstrued concerning other nation, then of the people of the Iewes. This ground of our purpose thus framed, let vs after this speake touching the argument of this Psalme. No doubt it is that the first pare of the psalme is a plentifull & notable description of glo∣rie which Christ had in his resurrection, & triumph, and sitting at the right hand of God, for euer, shall haue. For as in his passion he was brought low and

debased, worse then Angels and men: so rising frō death to life & triūphing, he was placed in high dig∣nitie of glorie as in the 2. Philip. it is saide. Therefore hath God exalted him & geuen him a name which is aboue all names. &c. This glorie did the Apostles beholde whole 40. dayes together. For there saw they, mor∣talitie to be fullie & wholie abolished in christ: they sawe a new nature shining in the light of heauen, in a new righteousnes and life. And seeing it properlie appertaineth vnto the priest to blesse, not only the kingdome of Christ, but also the priesthoode of this Lord is here described. Let vs therfore hold still (the definition of the high priest in the church) that the difference betwene Christ and other priestes may be perceaued. The hye priest is a person immediat∣lie sent from God, to the publishing of the gospell, to pacefie by his sacrifice the wrath of god, & to pray for vs hauing witnes, that he shall be heard, and by which person, benefites promised in the newe testa∣ment, are bestowed vpon vs. By this difinition it is cleare, what difference there is betwene the priest∣hoode of Christ and the ministeries of the teachers in the church. For, he is the fountaine of doctrine, which being pronounced from the bosome of the e∣ternal father, he hath made knowne. Other teachers onlie receaue the benefites mencioned, from this master. Secondlie he onelie with his sacrifice and in∣tercession pacifieth the wrath of his eternall father. But the miseries or calamities of other ministers are not sacrifices for the sinne of mankind, but eyther punishmentes for certaine proper offences, eyther els tryals or exercises of faith discerning true faith from hipocrisie, eyther els testimonies of the doc∣trine of immortalitie which they professe, and are signes & tokens nothing failing cōcerning the iudg∣ments

that shalbe. Last of al the high priest, by his merit & efficacie geueth spritual blessing, that is, de∣lyuerance from the curse of the law & frō the wrath of God, forgeuenes of sins, the holie ghost & life e∣uerlasting, as in the 1. of Iohn, is written. Out of his fulnes, we al haue receyued grace for grace. Other teachers are onlie ministers of the worde of the gospel, & of the sacraments, by the which the sonne of god is ef∣fectuall. Let this high priest therefore be discerned from Prophetes, Apostles and other teachers in the church, as Iohn baptist saith. I baptise you with water, but he baptiseth with the spirit. Mat. 3. cap.

The second parte of the Psalme is a tragical sermō concerning punishmēts of the Iewes, who with most cruel kindes of death persecuted Christ and his A∣postles: for vnto these denounceth he destruction of theire regiment; and of theire church, and also per∣petual banishment, & thraldome. This comminatiō or threatning can no man read without great feare of minde, speciallie seing the thing sheweth that the regiment of the Iewes was so distroyed that it could neuer be restored, & that the Iewes were punished with perpetuall banishment. Also let that come into our consideration, which Paule Rom. 11. settes be∣fore the reader. If God haue not spared the naturall bran∣ches, much lesse shall he spare the wilde or vnnaturall bran∣ches. That is if the Iewes were destroyed with so hor∣rible punishmentes for theire vnthankfulnes and contempt of the gospell, out of whome Christ was borne, after the flesh, let vs feare like punishmentes of contempt in greeuous offences, sithence the same God is iudge both of Iewes and Gentiles. But now let vs proceede to the exposition of the Psalme.

sVere 1 O Lord in thy strrngth shall the king be glad: And in thy sauing helth▪ how exceedinglie shall he reioye?

THis Pean, or solemne songe, is a most ioyfull victorie of Christ raysed from death to life, and making glorious try∣umph ouer sinne, death, the deuill and hell. For as by reason of our sinnes, he was weake and mortall, and cryed aloude vpon the crosse: My God, my God, why hast thou forsaken me? So being exalted by the right hand of God, for our righteousnes he spoyled his e∣nemies, and caryed them captiues in his triumphes, be∣reaued of all power. As in the 2. to the Coloss. and in the 68. Psalme is written.

Men say that Epaminudas Prince of Thebes, in ac∣complishing his greatest exploytes, saide: that he reaped this speciall profite or fruite of his enterprises, in that he had his parentes the beholders of his glorie: So there is no doubt, but the sonne of God reioyceth in the iudge∣ment and testimonie of his eternall father, approouinge and helping forwardes his victorie against the deuil and his champions. Being fully repleate with this inspeke∣able ioy, he affirmeth that he is well apayd, and reioyceth and that hee can neither by wordes or outwarde appa∣rance sufficiently declare the greatnes of his affecte. But seeing this his victorie is also oures, let vs with ioy em∣brace the same, and let vs lay foorth the same as a Gorgon or Shield of Pallas before the kingdome of the deuill, crying aloude with Paule 1. Cor. 15. Death where is thy stinge? Hell where is thy victorie? Thankes be to God which hath geuen vs victorie, through our Lord Iesus Christ.

Vndoubtedly, if with perpetuall minde and consi∣deration we were conuerted vnto the image of Christ,

thus rayses from death, and ascending vp into heauen, we should more easelye beare the sorrowes of this most short and most transitorie life, and we would lesse be a∣frayde in the middest of death. But our hearts are too colde in considering vpon the promises of Christ: Be ye of good cheare, I haue ouercome the world. Iohn. Againe, I liue, and you shall liue. Let vs therefore craue of God, that he would with his holy spirite illuminate in vs the consideration of these speciall matters, and also woulde geue vs ioy and confidence, which is the vanquisher of feares and doubtinges.

Verse 2▪ Thou hast geuen vnto him his heartes desire, And hast not denied him the prayer of his lippes.

I Haue before now and then saide: That prayer is af∣ter a twofolde manner: The one which proceedeth from cogitation of minde, and a confidence illuminated in the will of God, and fleeing vnto God, inwardly cra∣uing and expecting good thinges. The other, which is made with the tongue, expressing those motions of the heart, and the heart therewith ag••••••ing. And God re∣quyreth an expresse veice, that others may be instructed, & confirmed: Yea, that euen the deuils, when true prayer vnto God is heard, may tremble for feare, and flée away.

Therefore it testifieth that both sortes of prayer is heard of God. For, what can the bountifull hande of God deny vnto his onely begotten and beloued Sonne? But seeing the Sonne hath promise that he is heard, as Paule in the 5. Heb. saith. He is heard by reason of his humilitie. There is no doubt, but they which call vpon God in confidence of his Sonne, are receiued and heard. For God loueth vs for his beloued Sons sake, vnto whō he hath geuen al things. And what thinges the Sonne of God with sorrow of heart, and with tongue, hath asked

of his eternall father, the Verses following plainly will teach vs.

Verse 3. Because thou hast preuented him with graci∣ous blessinges: Thou hast put a Crowne of golde vpon his head.

Verse 4. He asked life of thee, and thou gauest him a long life: Yea a life that lasteth for euer.

Verse 5. Great is his glorie in thy saluation: Thou shalt indue him with glorie and great honour.

ALl these thinges are most easilie vnderstoode, in con¦sidering an Antithesis of the passion and resurrection of Christ. For Christ in his passion was cursed: because the curse was turned vpon him, whereunto mankinde was subiecte. And he himselfe suffered the due punish∣ment of Gods iustice, and so payed for vs the raunsome, But what a heauie speach is this, to bee called cursed of God, that cannot be expressed in wordes, but let vs with a godly meditation learne, when we beholde our sinnes after a sorte, and tremble, fearinge that wee are in déede cast away into euerlasting damnation.

But now after his resurrection, God is not onelie bles∣sed for euer, but also the fountaine of heauenly blessing, concerning which I wil anone say more. And that he was preuented (saith he) with blessing, that séemeth Paule to interpret Coloss. 1. when he saith: Christ is the firste begotten of them which die, that he may holde the principali∣tie in all thinges. Also 1. Cor. 15. Christ is risen from death the first fruites of them which die. Let this prerogatiue of Christ be vnderstoode as touching the circumstance of time, and efficacie of Christes resurrection. For (as vnto the time pertayneth) no man was euer so raysed from death before Christes time, that he yealded not again vn∣to mightie death. But Christ rysing againe from death, af∣ter

that dyeth not, neither hath death any more power ouer him. Moreouer, the resurrection of the Lord is so effe∣ctuall, that euen in vs also it ouercommeth death, and may make vs partakers of the most ioyfull resurrection of the Saintes. We shall therefore liue by the merite and efficacie of Christ, according to that saying, I liue, & you shall liue.

Secondly, most sorrowfull was the appearance of Christ, when he was brought foorth arrayed in purple, & crowned with thornes: But now he beareth a crown of golde set vpon his head: wherein is written, King of kinges, and Lord of lordes. Also, Vnto mee shall euerie knee bowe, Apoc. 19. 1. Tim. 6. Phil. 2. These precious stones and pearles are imbossed in the crowne of Christ.

Thirdly, to his death and buryall is opposed life, not in deede a transitorie and a frayle life, but a permanent and euerlasting life. In this Antithesis let the example be considered, which the saying of paul, Ephe. 3. notably setteth downe: God is able more aboundantlie to perfourme all thinges, then we dare aske or looke for. Christ asked of his eternall father life, and obteyned life, which no Li∣mitte of time compryseth, and which alone is to bee ac∣counted for a life.

Fourthly, Vnto the reproches of Christ crucifyed, is opposed glorie, which is, that by himselfe, hauing clean¦sed vs from our sinnes, He sitteth at the right hand of ma∣iestie, being ordeined in the Heauens as Heire of all thinges, And Lord ouer all principalitie, power, strength, & domini∣on, is made of God vnto vs righteousnesse, sanctification, and redemption. Heb. 1. Coloss. 1. 1. Cor. 1.

Verse 6 Because thou shalt power vpon him blessinge for euer Thou shalt make him glad with the ioy of thy coun∣tenance.

HEtherto hath he discribed Christ the king adorned with blessinge, with a crowne, with life and with glorie. Now discribeth he him as prieste, and attributeth vnto him the office of blessing his people, therewith in∣terpreting the promise delyuered vnto vnto Abraham. In thy seede shall all nations be blessed. For, because he na∣meth an euerlasting blessing, it is needefull the same be vnderstood, not of a politique kingdome, as the Jewes dreame, but as touching forgeunes of sinues, and of the frée gifte of his holie spirite, & of life euerlasting. After the same maner doth Paule. Ephe. 1. intreate vpon the bles∣sing of the Messias. Blessed be God and the father of our Lord Iesus Christ, which hath blessed vs with his spirituall blessing in heauenly giftes, in Christ in whome we haue re∣demption (through his blood) and also remission of sinnes. &c. Let therefore the dreames of the Jewes be suppressed, who not considering the mischéefes wherein mankinde is ouerwhelmto, do aske of the messias, and loke for of him, riches and wordly dominions. But let vs vnder∣stand, that Christ was sent of God, to the end he might distroy sinne and death, and restore vnto vs righteous∣nesse and life euerlasting.

Verse 7 Because the kinge trusteth in the Lorde, and in the mercy of the most hyghest shall be neuer faile.

WHen as no kingdome can be firme and stable without necessary defences or safegards. Dauid sheweth here, what the defences or safegardes of Christs kingdome are, namely, not riches, not hoastes of men, not brasen péeces, but the mercy of the most highest, which can not be weakened by any force or strength, neyther yet at any time can be remoued out of place, as in the 54. of Esai. most swéetly is said. The hilles shal be moued, & the litle hilles shall tremble. But my mercy shall not

departe from thee, neyther shall the couenant of my peace be moued, saith the Lord thy mercifull God. Let vs therefore hope, that the church shall continewe still, yea though kingdomes quayle amongst them selues, and the whole world should vtterly be frushed together.

Verse 8 Thy hand shall finde out al thine enimies, thy right hande shall finde out them that hate thee.

ALthough these most sorowfull spéeches, (in thin∣king whereof it is needfull that all the godly do trē∣ble in eche parte) may be vnderstood of all Christs ene∣mies and of his church: yet not absurdly are these by ex∣ception referred vnto the Jewes. But there are two cau∣ses for which the horrible punishmentes of the Jewish people were before spokē of by God. First that we may knowe it is the worke of Gods iustice that the vngodly sinnes & mischieuous wickednes of the Jewes should be punished with so great calamities. Secondly that we may knowe euen these calamities are the voyce of God admonishing vs touching repentance. When as therfore we consider the tragicall punishments of this people, let vs be stirred vp vnto repentance and let vs craue with true and feruent prayers that we may be gouerned of God, that we fall not into like dotage and fury. Now let vs way the effectuall substance of the words as by a ba∣lance. He profoundly calleth the aduersaries of Christ, the aduersaries and ememies of God. For, He which honoureth not the sonne, honoureth not the father. So it is saide in Zachar. 12. touching the enemies of the church. He that toucheth you, toucheth the apple of mine eye. Then do not the Turkes and tirannicall bishops holde wares with vs onely, but against God him selfe do they fight, which thing sithe so it is, let vs hope for victorie not in bewe and sworde, but in the Lord our God.

But why doth he so often repeats the worde (finde out) because he would rebuke the securitie of the enemies, which trusting to theire power thinke they shall scape ••••ot frée. They shal not (saith he) be with any power suf∣ficiently fenced against the Lords inquisicion: no darke d••ngeons shalbe able to hyde them, as in the first of So∣phonie most elegantly is written. I will seeke Ierusalem with lanthornes, and I will visite those men which sticke fast in theire filthines, which say in theire harts: The Lord will not do well, & he will not do euill. And theire great strēgth shall be theire owne destruction, and theire house shalbe laide wastie. Finally he setteth downe, an vniuersall note, as if he had saide, God is not addicted to haue any respecte of persons in punishing man, but he catcheth both greate and smale vnto punishment, neither is theire any man which can escape the mighty hand of God.

Verse 9 Make them like a fierie ouen, in time of thy wrath, the Lord in his furie shall swallow them vp, & the fyer shall deuoure them.

Verse 10 Thou shalt destroy theire laboure, vpon the earth and the seede of them from amonge the sonnes of men.

THese verses do I vnderstand touching the last de∣structiō of Jerusalem whose history is by Iosephus and certaine others sufficiently well & largely described: And that I may omit other thinges which to remember my minde abhorreth and with sorowe againe shunneth. The citie being by the enemies beséeged, began to be op∣pressed with horrible famine, after which ensued so filthy a distruction, that 1100000. persons are saide in time of that séege to haue bene destroyed by famine and pesti∣lence. A greate multitude was slaine of seditiouse per∣sons, with dayly slaughter within the walles whiles the batle lasted. Afterwardes by the enemies weapons in

beating downe the wals when the citie was taken and burned, certayne thousandes perished: In time of ••••e feight there were taken to the number of 97000. who being partly soulde, and partly dispersed into great cities of the dominions nere vnto them, at the feast dayes were cast forth to be deuoured of wilde beastes, others one striking one another with wounds in a straight after the maner of enemies feighting were compelled to slaye thē selues, & others were sent bound to digge at the stréetes of Peloponesus. With these most heauie examples of Gods horrible wrath against the contemners of Christ & his doctrine of the gospell, all that motion was almost wholy destroyed, when as it was so done by Gods pro∣uidence that euen vpon the feast day of sweete breade wherein all the Jewes were accustomed to meete toge∣ther from Jewry at Jerusalem, the citie should then be beséeged.

Verse 11 Because they practized mischiefe against thee they purposed things which they coulde not bringe to passe.

I Wil repeate in this place the exposition of an vsual ar∣gument: A will agréeing with the wil of God, is good. The Jewes will or minde agréeed with Gods will, be∣cause God woulde that his Sonne should dye, and the Jewes had a will to put Christ to death. Therefore the will or minde of the Jewes was good: I answere the maior, so againe is true, when our will agréeth with Gods will accordinge vnto all causes. False is the mi∣nor, therefore because the wil of the Jewes did not accor∣ding vnto all causes agree with the will of God. For causes impulsiue, formall and small do very greatly dif∣fer: which make diuersities of deedes, without end. In the Jewes was the cause impulsiue, burning hatred a∣gainst theire teacher who rebuked theire sinnes & lewde

••••••nions. The formall cause was as (they had a will euen in his passion,) the same torments and rending of him, which they would to be eternall. The finall causes were that this teacher might so be taken away that he should not haue life againe, and to the end this libertie of theire mischéefe might be confirmed. But the impulsiue cause mouing god, is the great mercy towards mankind and the same intercession of his sonne, who offered vp himselfe vnto punishment for vs. The formall which god would worke in his passion, is not cheefly the tor∣ments, but the obedence of his sonue. The finall causes are, that wrath being pacified by this obediēce, he might satisfie the righteousnes of God, and that the same sonne might haue life againe, and raigne in eternall felowship with the father eternall, and might there restore lyfe & e∣uerlasting saluation vnto his Heritage. It is manifest then that the causes agrée not in God and in the Jewes alike, although they runne both into one obiecte, like as the surgeon & the manqueller incur both one obiecte, and both do somwhat smyte, but after a contrarie maner & by contrary causes. By this resolution it is cleare, what the Jewes purposed in theire mindes, carying Christ vnto his cruell death, and that the sequel of gods proui∣dence disapoynted the vngodly hope of theire Jewish enterprises. And what so is spoken concerning the head the same also is true concerning the bodie. For God by meruelous meanes deludeth the enterprises & practises of the enemies of his church, that they are not able to ac∣complish the webbe that they began to spinne.

Verse 12 But thou shalt set them as a marke, and a∣gainst theire face, shalt thou chardge thy howstring speedely.

IT is euident, that the Jewes after Titus his dayes now and then put in practise to restore the state of

their Regiment. In the time of Adrian the Empe•••••• as Eusebius in lib. 4. cap. 6. mentioneth, The Jewes moued an horrible seditiō, gathering an host of 300000. persons from among the fugitiues, & seditious Jewes. Captaine of this multitude was a furious man, who specially vpon the christians exercised great cruel••e, who named himselfe Bē Cochab, that is, Filius Stellae, the son of Light. For to the ende he might increase his authori∣tie, he wrested a Prophesie vnto him selfe: There shal a∣rise a Starre out of Jacob. But in déede afterwardes, the heauie issue declared that he was a deceiuer, he is cal∣led of wryters Ben Cosbe. that is, Filius mendacij, The sonne of leasinges. But when this seditious multitude of Jewes had peopled Palestine, and the contrey of Sy∣ria adioyning, Adrian the Emperor, with a few skirmi∣shes scattered them, afterwardes the remnant of them fled into the towne of Bithera, or Betheron, which is sci∣tuate in the Limitte of the countrey of Ephraim, The Captaine being shut vp into that Towne with part of his hostes, indured the siege for three yeares and sixe mo¦nethes space. At length hauing consumed his hoste part∣ly in eruptions, partly with plague and famin, the town was raced to the ground, and the Captaine slew himselfe and they which were lefte, were slaine. This was the ende of the most cruell Tyrant, which made his vaunts that he was the Starre whereof the prophecy speaketh: There shal arise a Star out of Iacob.

Afterwardes Iulianus in hafred of the Christian name, graunted vnto the Jewes againe to builde theyre Citie and Temple. The worke was begun, a greate masse of money was gathered, but with a Whirle wind an Earthquake, and with balles of wilde fire, the buyl∣ding was hindered, and a great multitude of men was ouerthrowen with stones and rubbish, shaken from the buildinges. Also Theodoretus in his 3. boke, and 20.

••••ap. declareth. That in all places there was imprinted vpon the garmentes of the people figures of the crosse in wonderfull maner. The Jewes then being with these signes from heauen terrified, lefte of their worke begun, because God had determined that the gouernment of the Jewes should not againe be restored. For he will haue the example of his wrath to be discerned of all nations, because he punisheth the contempte of his Sonne, with horrible punishmentes: Hee will also haue the Law of Moyses to lie in scilence, least opinion touching ceremo∣nies be confirmed: that men are made iust by the Law, or with ceremonies.

And least any man doubt of the historicall faith in Theodoretus, I will set downe moreouer the words of Ammanus Marcellinus, who in his 21. booke, saith concerning Iulianus, in this maner: What time busy∣ing him selfe with the laboursome toyle of his workes, to set foorth the memorie of his gouernment, he in times past purposed to buyld vp with immoderate charges, a sumptuous and stately Temple at Hierusalem, which after many and deadly broyles in time of Vaspasians siege, afterwardes was fiercely defaced by Titus. And he enioyned Alipius. of Antioch (who sometime had charge of gouernment in Brittayne) to the expedition of these affaires. When as then Alippius couragiouslye plyed this busines, and as Ruler of the Prouince helped Iulian, beholde, terrible balles of fire, with often thumps bursting foorth neare vnto the foundations, made the place inaccessible, new and then burninge vp the verye workemen. And by this meanes, the element or fire more forceably repulsing them, their enterpryse ceased.

These doth Marcellinus verifie, who vnder Iulianus payde the wages to the workemen, and bare offyce, en∣dowed with chiefe martiall dignities. But we consi∣dering vpon the inestimable wrath of God against the

contempt of his Sonne, and of the word by him publi∣shed, let vs take heede least that with desire of oppres∣sing the true doctrine, or of obscuring the same with false imaginations of men, either els by contempt of the same Sonne and his worde, and libertie of our sinnes, we pro¦cure vnto vs like calamities.

Verse 13. Bee thou, O Lord, therfore exalted in thy strength: Wee will sing and magnifie thy power, for euer, Amen.

A Conclusion gratulatorie of this Psalme. Rule thou, and raigne still, and inlarge the Limites of thy kingdomes, yea though thine enemies burst them∣selues: For vnto thee is all power geuen, in heauen, and in earth: To preserue those that beleeue in thee, and also to confound and destroy thine and their enemies, Amen.

❧ Horum xxj. Psalmorum, Ex∣plicationis, Translationisq́ue FINIS.

Notes

• * 1.1

  Exod. 20. Gal. 1.
• * 1.2

  1. Cor. 15.
• * 1.3

  Philip. 2.
• * 1.4

  Psal. 26. vers. 6. vers. 9.
• * 1.5

  Ioh. 17.
• * 1.6

  Iohn. 6.
• * 1.7

  Hebr. 1.
• * 1.8

  Hebr. 13.
• * 1.9

  Ioh. 1. & 3.
• * 1.10

  Esai. 42.
• * 1.11

  Mat. 4.
• * 1.12

  Cap. 35.
• * 1.13

  Iohn. 17.
• * 1.14

  Mat. 11
• * 1.15

  John. 3.
• * 1.16

  Math. 16.
• * 1.17

  Psal. 32
• * 1.18

  Virgil.
• * 1.19

  Rom. 10
• * 1.20

  Iohn. 1.
• * 1.21

  1. Tim. 6.
• * 1.22

  Heb. 1. et 1••
• * 1.23

  Act. cap. 4.
• * 1.24

  2. Reg. 12.
• * 1.25

  2. Cor. 7.
• * 1.26

  Rom. 10.
• * 1.27

  2 Cor. 7.
• * 1.28

  Mat. 7.
• * 1.29

  Rom. 4.
• * 1.30

  •• 32.
• * 1.31

  Ephes. 4.
• * 1.32

  Gen. 7. Gen. 19. Exod. 14. & 15. Num. 21. Num. 14. & 26.
• * 1.33

  Seneca.
• * 1.34

  Psal. 88. ver. 11. & 12.
• * 1.35

  Ionas. 1. & 2
• * 1.36

  ••. Cor. 15.
• * 1.37

  1. Tim. 1.
• * 1.38

  Hypoteposis.
• * 1.39

  Gen. 19. Exod. 14. & 15.
• * 1.40

  Iob. 1. & 3▪
• * 1.41

  An. 1534.
• * 1.42

  Psalme. 116 verse. 15.
• * 1.43

  Gen. 7.
• * 1.44

  1534.
• * 1.45

  Mat. 4.
• * 1.46

  Exod. 17.
• * 1.47

  Hierem. 10.
• * 1.48

  Gen. ••.
• * 1.49

  1. Pet. 5.
• * 1.50

  3.