vnto God and asketh and receaueth forgeuenes of sinnes This description is euident and may be vnderstoode in our dayly exercises 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 contrition 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 contemned God and yet approcheth vnto God and craueth pardon Such a sorowe is a good worke and a sacrifice 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 louingly and swéetely embrace you geuing you a kisse and an embracing Reconciliation and life Eternall He loueth vnfaynedly 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 contrarietie 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 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 citie against thy holie childe Iesus whom thou hast anointed 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 occasion 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 himselfe 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 vtterlie 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 Prophet Nathan viz. The Lord hath taken away thy sinnes In this voice of God setling his harte at rest he reuyued and began to call vpon God Therefore although he wrastled with the tentation of casting avvay yet by faith he strengthned him selfe and ouercame both all doubtfulnes and dispaire Which things sith they so be Let euerie one of vs which repent vs of our sinnes returne vnto God with confidence 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 neyther to our other offences let vs also adde blasphemie 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 adulterer 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 trouble me many rise vp against me HE beginneth this Psalme from a sorowful complaint wherin he bewaileth 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 reason 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 defiled 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 miseries and sorowes hee truely felt Inward feares outward fyghtinges 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 calamitie 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 saluation for him in God THis voyce signifieth no light griefe But of one wrastling with temptation of casting away I lament not
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 iustified before God and we receyue the holie Ghost which beginneth 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 testimonie 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 wiâ—ly saith the eternall Father Thou art my Sonne This day haue I begotten thee In these words is signified a naturall 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 naturall Sonne and these are declared before 〈…〉 the argument But some man perhaps would 〈…〉 in this place whether the deume nature be alone in 〈…〉 or no I answere ther are many causes why the Mediator is god and man whereof I will nowe recyte some The Mediator 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 maiestie 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 because we are not able to abide him speaking in his maiestie 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 resurrection 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 cannot throughly be seene and are more nearer beholden in that same lyfe eternall yet notwithstanding it is needfull 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 eternall 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 possessions 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 contented 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 second 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. 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 testimonie 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 chiefly 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 trembleth 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 Atheâ—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 shamefastnesse 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 â—ounde calling them vnto repentaunce 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 without 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 Christeâ— 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 thâ—se monsters of men as then were the heathen and as now are many Let vs knowe that this mercy of God is taught vnto vs so often as meÌ„tion 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 repentaunce and in an vniuersall promise of grace
Princes which nourish the godly 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 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 doctrine 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 mankind 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 exposition 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 Christ whome thou hast sent But the true knowledge of God consisteth in acknowledgement of the Essens and will of God For so as touching the Essens of God let this doctrine be 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 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 according 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 Mediator and at the time appointed tooke vpon him nature of man in the Virgin Mary And these two natures 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 perfiâ—â—â—th all things Of his wisdome whiche is life eternall in this seconde Psalme cleare and famous testimonies are expounded 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 which of the Angels saide God at any time Thou arte my sonne this day haue I begotten thee Agayne Iesus Christe 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 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 Therfore 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 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 man which putteth his trust in the Lorde and vvhose confidence is the Lord. Seeing therefore this Psalme distinguisheth 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 againe I and my children which God hath giuen me Because 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 described in the names of King Priest and Pastor but also the doctrine of faith is recited which transferreth 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 applying 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 enemies despisers of Christ threatnings of punishments 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 Prophets Neither in the exposition of Moyses 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 Apostles 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worde can most rightlie expounâ—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 appeareth plainly that the beginning of this Psalme is properly and principallie to be referred vnto the history of the passion of Christ For in déede the Jewes and Gentiles defyled themselues by ioyning together in the murthering 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 meaning 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 affinitie and likenes of suffering are ioyned together according to that saying Rom. 8. Whom he hath chosen them will he haue to be like vnto the image of his Sonne Therfore as in a sodaine casualtie of fire or in a Citie surprysed 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 declareth how great the â—â—â—â—ltie of hatred of many and mightie kinges and 〈…〉 ainst the reformed dectrine of the gospell by th 〈…〉 e of the reuerent Father D. Martyn Luther Neither in déede would politike persons be so extreme cruell and furious against the Lorde and against his Christ but that they are set on fire of obstinat 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 therfore that we being discouraged with fear of their hatreds and of dangers should not cast away from vs the profession 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 enemies of the Gospell put in practise For as Archers do ayme their arrowes vnto a certaine marke so the enemies 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 Again So God loued the world that he sent c. Bondes and cordes But as they that are grieued with some disease in their eyes see not in deede those things which are before their feete so the enemies 〈…〉 spell being vexed with scorching flames of f
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 therefore longer recytall of examples touching the latter part of the second verse viz. That thou mayst destroy both the enemie 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 because mightie kinges are against our proceedinges and there are many impedimentes as pouertie famine and feare of most cruel punishmentes Amidst these mischiefes 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 restrayned 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 godlines 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 victory vnto Christ and of very enemies are become most vehement and earnest defenders of the doctrine of the gospel But Iulianus and other Tirantes vnrecouerable 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 zealously 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 preserue vs and eyther call back the enemies of the gospell vnto sincere doctrine or els vtterlie to confound and destroy 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 accomplishment thereof Therefore as the next verse before specifyeth of the originall beginning and preaching of the gospel by which the church is congregate So this verse descrybeth 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 vnto 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 miserie 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 lament 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 suffer 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 comprehended in mans cogitation or expressed in wordes But as the Sonne of God before the glory of the future Sabboth rested in death and in the graue So the whole Church hath her beginning from the like rest or surceasing 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 followeth a description of the glory of Christ in his resurrection 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 Wherby in deede he ouercommeth death destroyeth sinne geueth 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 exalted 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 woâ—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 Limitation 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 partakers 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 accustomed 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 Spiridion 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 thankesgeuing is receyued The Gueste yealded to his purpose and gaue God thankes considering vpon the libertie geuen vs from our Lorde Jesus Christ by meanes whereof we are not onely freed from the Lawes or Limittes of these meates but much more from other farre greeuous bondes and fastened the Law vnto his persecution because he would not condemne vs. Verse 8. O Lorde which art our Lord how marueilous 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 Thankesgeuingâ— 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 illuminated 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 places 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 Grecians say I will enter here the beaten way and I will vnderstande 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 vngodlie 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 Subuersion of the enemies of the gospell All wise men maruell 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. Concerning 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 vngodly 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 celebrate 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 wonderous 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 thankesgeuing 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 But how feruent Dauides minde is here in such geuing of thankes the circumstance of the wordes declareth euidently 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
shouldest not raigne at all neyther that thou shouldest haue any people which might worshippe 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 Epitures 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 Orphanes Thou saith he considerest my trauell my payne For as the father taketh pittie vpoÌ„ 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 redynesse 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 fâ—rren only but of our own countrey and Inhabitations Now often hath God driuen away or els mitigated great mischiefes from thee me and euery one of vs which by mans helpe cannot be tollerate Therefore all deliuerances 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 admonished 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 Euill 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 witnesseth 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 presumtuouslye doe beare sway and carrie stately stomackes as if they were Lordes and Rulers called of their ownest 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 Husbandmen 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 speciallie 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 celebrating the benefites of God in his Church or Scholehouse 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 excellent wittes and excquisite learning haue interpreted this psalme Allegoricallie as touching corruptions in Doctrine which are the enuenomed dartes wherewith the hearts of the simple sorte are wounded And althoughe I mislike not this Interpretation Yet I doe better allowe of the simple meaning and effecte which the proprietie 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 dominions as it were in Medeas bosome And neither liues she in exilement and wandereth without any certaine resting place but is as an open pray vnto all hazardes of sodaine dangers For she is partlie oppugned by manifest violence and partlie by guilefull snares subtillie deuised of the enemies But perhaps some man would aske the question wherehence comes such and so greate bitter hatred into the mindes of the vngodlie ones against the church which keepeth and retayneth the heauenlie Doctrine 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 suffereth not this beastlie crueltie of the enemies hatred 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 necessarie reprehensions of Errors Idolatrie and Abhominations 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
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 interpreted deuinely but also philosophicallie I will therefore recite both the meanings and I will refer the iudgement vnto the Reader As for that which apperteyneth vnto the knowledge of philosophy Cicero sayth notably in his 2. booke dâ— 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 knowledge of God whereupon ryseth godlynes vnto which is Justice ioyned and the other vertues whereby appeareth a blessed life I will also set down the words of Ptolomeus which are extant in the I. booke of his Mathematicall Instruction The consideration saith he of the heauenly motions doth very much profit the manners of men Because it sheweth in thinges deuine perpetuall likenesse excellent order proper aptnes and obedyence without contumacie This maketh vs more circumspect and stirreth vp a zeale or good will in vs to imitate that diuine excellencie and inureth our inflamed mindes to moderate our actions after a right order But touching the Theologicall meaning of this verse it is thus Day vnto day vttereth speech and night c. That is in all ages 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 inuyting all sortes of men vnto that same great supper That is vnto the felowshippe of the life â—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 testimonie 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 Northwardes Pigris vbi rara campis Arbor aestiua recreatur vmbra Quod latus mundi nebulae malusque Iupiter vrget In english thus Where the tree seldome 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 among 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 philosophical knowledge the application shal not be harde For ther is no nation neyther any so vnciuil nor so brutish 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 vanishing thereof as how much we are not able to conceiue 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 â—itte for the temperature 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 signifying 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 innumerable when we behold may we doubt yea or no but that there is some one Creator and Causer of these If as Plato supposeth these be naturall Or if as Aristotle saith they be continuall but that there is a Moderator Guyder or Ruler of so great a werk and benefite Finally let vs obserue or marke here a pleasant Metaphore 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. Ephesians The same Metaphore excellently descrybeth the efficacie of those heauenly bodies For as Aristole in 1. Meteoris saith Of necessitie is this world continuallie 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 mouinges Verse 5. Hee hath set in them a Tabernacle for the Sunne Verse 6. And he himselfe like a Bridegroome comming 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 againe 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 comforteth 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 Morreuer 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 righteousnes of faith which for Christes sake is imputed vnto vs doth vanquish the darkenes and as it were dryueth away 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 brighâ—nes dryueth away clowdes and foggie mistes so the Sonne of God sittinge at the right hand of his Father is the conqueror of Tyrantes 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 miserie and geueth them helpe and saluation But it were too long to goe through with all partes of this comparyson I doe therefore make speede to the exposition of the other Similitudes Like as the Bridegroome or husband beareth a seruent loue vnto his spouse or wife so is there in Christ true loue not fayned towardes his Church which is testifyed in that he tooke vpon him nature of man For séeing 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 communicateth all maner benefites vnto his wife so Christ bestoweth vpon his church his righteousnes life turning vnto himselfe the sorrowes of his Church and became 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 Lastly Christ is compared vnto a valyant captain which cheerefully finisheth the race that hee runneth in armes But this comparyson seemeth to be â—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 heauenly felicitie ouercame our enemie the Deuill and destroyed 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 hetaketh away all his weapons wherein he trusted and distributeth 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 husbande of his Church and the inuincible Captayne So that we may craue and hope for of him present and eternall benefites The second parte of this Psalme Verse 8. The Law of the Lord is perfecte Comforting 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 â—able and the firebrand of publike discorde Yea some men cry out that the doctrine of the Gospell is the corruption of good manners 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 wisâ—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 goodnes in Nature Yet they neither know the essence or being of God distincte in thrée persons The eternall Father 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 bosome of the Eternall Father by his Sonne We know not only what difference there is in the persons of the diuinitie but also the will of God touching forgeuenes of sinnes to be graunted vs for the Sonnes sake our Mediatour 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