these things and earnestly thinke vpon them So this Psalme is a prayer against the mighty rich and welthy of the world which either cruelly molest and vexe or proudly deride and contemne the godly as the last verse doth declare And these are not onely such as preferre wicked doctrin superstition idolatrie before the vndefiled word of God but euen such also as glory in the word and sound doctrine and will be counted louers fauourers of the Gospell and partakers with vs of the name and glory of christ Of such there was a great number amongst the people of Israel For they had the lawe sacrifices and ceremonies instituted by Moises according to the word of god They had great plentie of Prophets and godly teachers yet how they vsed them the storyes doe declare When Elisha sent the sonne of a Prophet vnto Iehu the other said VVherefore commeth this madde fellow vnto thee The Psalmes also preachings of the Prophets concerning faith and true righteousnes before God doe shew that they were contemned and derided of the multitude yea condemned as heretikes because they seemed not to attribute so much to â— sacrifices ceremonies of y law as they should do Likewise Dauid was counted a seditious fellow a rebel a traitor and charged with ambition and greedy desire to reigne And afterwards when he went about to bring the arke of the Lord to Ierusalem with a good and a zealous mind expressed his ioy Michol his wife receiued him with these words Oh how glorious was the King of Israel this day which was vncouered in the eyes of the maidens of his seruants as a foole vncouereth him self Now we can not thinke that onely Michol did thus slanderously speake of that kings doings but there were no doubt other also in the court men both of wisedom dignitie which iudged the same For what so euer he be that professeth loueth the word vnfainedly zealously seketh the glory of God he shal be iudged and called of the cursed world worldlings both a foolish a mad man That it hath bene alwaies so the stories do declare also these our daies do witnes the same Wherfore this Psalme setteth before our eyes a goodly example that for as much as we are compelled to see suffer this contempt despite of the proude scornful we should pray with Dauid against al such that is first against the pope his whole kingdom of faces for they doe not onely proudly contemne vs but also coÌ„demne vs Then also against false brethren such as in our churches liue in al carnall godles securitie and albeit they will seme to be no enemies but frieÌ„ds vnto the gospel yet either deride or molest the true professors therof Against al such this Psalme is vnitteÌ„ for the troubled afflicted children of God which are counted of the world either heretical or sedicious or else fooles and abiectes But this consolation they haue that seeing the holy Ghost in this Psalme doth teach them how to pray in these distresses they shall be heard and though they be here contemned and counted the outswepings of the earth they shall be made glorious in the kingdom of God. Verse 1. I lift vppe myne eyes vnto thee which dwellest in the heauens This is a vehement groning of a troubled mind looking about and seeking euery way for comfort and succour but none could be found Whether then shall I miserable maâ—â—stie saith he in this distresse Strength to with stand mine enemies I haue none Of wisedom and counsell beeing compassed with such a multitude of aduersaries I am vtterly destitute To thee therefore I come O my God To thee I lift vp mine eyes which dwellest in the heauâ—â—â— â–ª Here note that the heauens are called the habitatioÌ„ of God not because he is there conteined for as the heauens are his seate so is the earth his footestoole but because he doth from thence more manifestly shew the maiestie of his diuinitie And what so euer he hath at any time done vppon the earth by reuelaâ—ions visions or oracles he seemed to doe it from heauen From whence also haue come the most notable and seuere punishments of the wicked as of the first worlde by the flood of the Sodomites by the rayning downe of fire with brimstone of the Egyptians by haâ—se mixed with fire of the Amorrâ—ans by the rayning of stones from heauen And hereof come these sayings He that dwelleth in the heauens shall laugh them to scorne The Lorde looked downe from heauen The Lord hath prepared his seate in heauen Our God is in heauen and doth what soeuer he will. VVhich dwelleth in the light that none can attaine vnto Therefore we reade that Christ commonly when he prayed or when he gaue thankes to his father looked vp to heauen And when he departed hence vnto his father he was seene to ascend vp into the heauens These things are spoken to this ende that we may knowe that God our father is not earthly â–ª infirme or corruptible but the Lord and inhabitour of heauen as a place without all corruption and therefore a most meete habitation for him almightie and ruling ouer all euerlasting incorruptible seing all things percing all things The prophet also calleth God here the inhabitour of heauen to signifie that the earth is full of the proude and scornefull and that the godly are troden vnder foote of those that dwel vpon the earth and are counted the ouâ—swepings of the world and therefore he seeth none besides the Lord and inhabitour of heauen of whom he may looke for helpe and succour The great daunger whereof the Prophete complayneth is herein expressed in that he looking about on euery side and seeking for succour could find none to helpe him but onely the inhabitour of heauen These thinges make the tentation much more greeuous and terrible and therfore he prayeth with such wordes in his tentation as perhaps he at that time did not perfectly vnderstand as Sainct Paule also sayth VVe vnderstand not what we pray The spirite knoweth and vnderstandeth what these wordes meane but man can not conceiue the power therof in the time of his tentation whiles faith is infirme and is yet in the conflict But when our petition is graunted prayer heard then faith hath her force and we haue more perfect vnderstanding both of the tentation and also of the prayer which we therein vsed The Prophet therefore in this verse setteth the inhabitour of heauen against the inhabitours of the earth and conceiueth comfort and courage that albeit the world is great and mighty yet God is more mighty This is the meaning of the Prophet in this verse And albeit the wordes bee but simple as ye see yet are they full of consolation to him that beleeueth The spirite which ministreth these wordes and stirreth vppe these groninges in the heartes of the afflicted knoweth with what maiestie and power they
that he is able likewise to destroy both body and soule if God did so permitte but also to stirre vs vp to faith and prayer that we should call vpon him for ayde and succour agaynst these perilous snares and being deliuered should giue him thankes and prayse for the same Moreouer euery tentation is a snare whether it be of the flesh or of the spirite Persecution torments imprisonment sclaunder diseases and infirmities of the body be snares which as they are permitted of God to exercise and strengthen our fayth so by the malice of Satan they are wrought to afflict and to vexe men that he may bring them to infidelitie and desperation and so into the snares of eternall death From the which snares but by the speciall grace of God there is no way to escape Thus our life lyeth alwayes open to the snares of Satan and we as sely birdes are like at euery moment to be caried away Notwithstanding the Lord maketh a way for vs to escape Yea when Satan seemeth to be most sure of vs by the mighty power of God the snares are broken we are deliuered Experience hereof we haue in those which are inwardly afflicted with heauines of spirit greeuously oppressed that when they seeme to be in vtter despaire ready as you would say now to perish yet euen at the last pinch in the vttermost extremitie commeth the sweete comfort of Gods holy spirite and raiseth them vp againe When we are most ready to perish then is God most ready to helpe Except the Lord had holpen me sayth Dauid my soule had almost dwelt in silence Verse 8. Our helpe is in the name of the Lord who hath made both heauen and earth This is the conclusion of thankesgiuing contayning a worthy sentence of great comfort that against sinne the horrour of death and other daungers there is no other helpe or safetie but onely the name of the lord If that were not sayth he we should fall into all maner of sinne blasphemy errours and into all kind of calamities But our helpe is in the name of the Lord which preserueth our faith and our life against the Deuill and the world And as ye heard in the other verses before so he sheweth in this verse also that God suffereth his Sainctes to be tempted and in their tentation to fall into great distresse as euen nowe readie to be drowned and swallowed vp presently with great floodes of water yet notwithstanding this comfort he sheweth them that he will not vtterly forsake them By the which examples we may learne to know the will of the Lord and to seeke our help and safety at his hands which suffereth his people to be exercised in the fornace of Egypt not to their vtter destruction but onely to kill the olde man with his vaine hope and confidence which he hath in his owne strength This is the cause why God suffereth his people so to be exercised For it is not hearing reading talking or teaching nor speculation onely which maketh a Christian man but practise is that which specially is required in a true Christian that is to say the crosse to plucke downe the fleshe and bring it to nothing that man despairing of his owne strength and seeing no succour in himselfe should resigne him selfe wholly vnto the Lord looking with patience and hope for helpe at his hande for this is the will of god Neither must we imagine to our selues any other God then such a one as will helpe the afflicted and oppressed with desperation and other calamities To knowe this doctrine is one peece of the victory For they that know it not when tentation assayleth them either doe dispayre or seeke other helpes Let vs learne then out of this Psalme that it is the will of God to exercise his Sainctes with troubles and afflictions Who suffereth great floodes of water to runne ouer their heades who also permitteth them to fall into the snares of the wicked and tryeth euery way not to destroy them but to shew them what they are of them selues so to teach them to trust in his sauing health But the flesh looketh to the power and multitude of the aduersaries and her owne infirmitie but to looke vnto God and to hope for his helpe and succour it is not able Wherefore this is a necessary conclusion Our helpe is in the name of the Lord. It is a short sentence but it setteth foorth most worthie doctrine and consolation whereof ▪ specially in these latter daies we haue great neede seeing the Pope togither with the greatest part of the Princes rulers of the world so cruelly doe persecute the doctrine of the Gospel In respect of these huge mountains what are we small molehills Yea though there were no force nor power of man for vs to feare how are we able to stand against not onely so many deuills but euen the very gates of hell also And yet this experience we haue of the great mercy and goodnes of the Lord our God that when we are euen in their handes and neuer so much oppressed yet are we not forsakē but are safe through our confidence and trust in his helpe But to this wisedom it is vnpossible for vs to attayne without continuall afflictions whereby it is necessary that the confidence of all worldly succours should be beaten downe For vexation and trouble bringeth vnderstanding as Esay sayth whereby we are compelled to cry Helpe Lorde for else we perish So in the last houre when death approcheth there is nothing wherein mans heart can repose it selfe or finde comfort but his trust and confidence in the helpe of the Lorde There is rest and quietnes there is perfect peace He that can then say My helpe is in the name of the Lord dyeth happely and is out of all daunger Thus we may learne what it is to haue and enioy God euen to rest in the sure trust of his mercifull helpe and succour in all daungers These are the wordes therefore of a victorious and triumphing fayth Our helpe is in the name of the Lord which made heauen and earth As if he sayd The maker of heauen and earth is my God and my helper Shew me a God O ye my aduersaries like vnto him What are your snares and your traynes then compared vnto this God What are your threatnings your power your pollicies c. Thus he setteth the eternall God the maker of heauen and earth against all terrours and daungers against the floodes and ouerflowings of al tentations and swalloweth vp as it were with one breath all the raging furies of the whole world and of hell it selfe euen as a litle droppe of water is swallowed vp of a mightie flaming fire And what is the world with all his force and power in respect of him which made heauen and earth Let the worlde fret then let it rage so that this succour neuer faile vs And if it be the will of
and Bishops is that which is according to the eye onely For God which saith Be of good comfort I haue ouercome the world Also Feare not those which can kill the body but are not able to kill the soule the same God alone I say is the very true greatnes to the which if you compare Satan and al the fury of the whole world what are they else but a bubble what are they else but grasse but light strawe and stubble But when they are considered with out God then doe they terrifie with a false fearefull shew and seeme to be great in deede Wherefore Christians must iudge not according to their opinion but according to the truth For an opinion is that which reason bringeth forth besides the word but truth is grounded vpon the word which iudgeth the fury the crueltie of the world raging against the faithful to be like vnto grasse vpon the house â—ops This promise being setled and surely fixed in the minde confirmeth the godly against the great power as to reason it seemeth of the world Satan Like as on the other side where the word is not that mind deceiued through a terrible shew of truth the iudgement of reason is oppressed with terror These things must not so be takeÌ„ as though we did vtterly condemne the power of Princes of the world which we count to be the creature of God but their presumption the abuse of their power is it that we condemne because they fight therewith against God and his church Let them be Princes on the earth Let them vse their power and authoritie in the world but when they will needes make warre in heauen and with their power go about to inuade and oppresse the word this is horrible this is execrable and damnable And who so compareth them to bubbles to grasse to stubble yea and to nothing he saith truely he iudgeth rightly For why doe they fight against God Thinke they that we knowe not what God is and what man is what the creature is and what the Creator is Wherefore they are rightly compared to grasse on the house toppes for more contemptuosly the holy Ghost could not speake of them For this grasse is such that it soone withereth away before the sickle be put vnto it Yea no man thinketh it worthy to be cut downe no man regardeth it euery man suffereth it to bragge for a while and to shew it selfe vnto men from the house toppes as though it were somewhat when it is nothing So the wicked persecutors in the worlde which are taken to be mightie and terrible according to the outward shew are of all men most contemptible For Christians doe not once thinke of plucking them vp or cutting them downe they persecute them not they reuenge not their owne iniuries but suffer them to encrease to bragge and glory as much as they list For they know that they can not abide the violence of a vehement wind Yea though all thinges be in quietnes yet as grasse on the house toppes by litle and litle withereth away through the heate of the Sunne so tyrannes vpon small occasions doe perish and soone vanish away The faithfull therefore in suffering doe preuaile and ouercome but the wicked in doing are ouerthrowne and miserably perish as all the historyes of all times and ages doe plainly witnesse Verse 7. VVhereof the mower filleth not his hand neither the glainer his lap Here the holy Ghoste maketh a comparison betweene grasse which yeeldeth no fruite and true corne which is fruitefull that thereby he may the better commend vnto vs the former similitude and withdraw our mindes from the false dreade and terror which that vaine and counterfet shewe bringeth Fruitefull corne sayth he is such that he which moweth it shall fill his hand and he that gathereth the sheaues shall haue plenty to carry into his barne Here ye see is a truth and not a vaine shewe But grasse on the house toppes maketh a shew of that which is not true because it is fruiteles So the Pope and his Prelates with other tyrannes and persecutors haue a resemblance and a counterfet shewe that they are the Church They hold and enioy dignities Prebendes benefices as grasse hath his stalke and â—are but in deede they are none of the Church like as grasse is no corne for it withereth away before it can bring forth fruite For this is the chiefest argument wherwith they fight against vs that for this glorious shew whereof I spake they vsurpe and chalenge to them selues the title of the Church But we are commaunded to take heed that we be not deceiued by outward shewes Yea and we are admonished also that such shewes are often times occasions of great calamities Beware saith our Sauiour Christ of false prophets which come to you in sheepes clothing Also by their fruites ye shall know them Wheras then they chalenge vnto them selues the name of the church for a goodly shew which the grasse also that groweth on the house toppes hath as well as they will be counted good corne this will not we graunt them For if they be good corne let them fill the hand of the mower but this doe they not They are vnprofitable grasse yea worse then grasse For in that filthines of their wicked lustes fleshly pleasures wherewith they are horribly polluted that crueltie which they exercise against the true Church they reteine not so much as the outward shew which they pretend Wherefore since there is nothing to be founde in our aduersaries but a naked and an hypocritical shew and the same also miserably and many wayes deformed and defaced since I say there is nothing else in them but meere hypocrisie we iudge denounce them not to be the Church of Christ but of Satan Wherefore they are prepared as chaffe and stubble to the fire although vnder a shewe and colour of the Church they afflict and persecute vs neuer so much Verse 8. Neither they which goe by say we blesse you in the name of the Lord. This also commendeth and setteth forth vnto vs the similitude of the grasse For true corne hath this commeÌ„dation that it is the blessing of god They therefore which see it growe doe wish that God would blesse and prosper it This sayth Dauid shall not be sayd of that grasse that is to say of the tyrannes and the aduersaries of the Church but rather they shall be cursed of all men yea the malediction both of God and man shall be heaped vpon them Like as it hath also hapned to the Church of Rome which before our doctrine and preaching most gloriously floâ—rished But nowe that the Gospel hath plucked away her visour and sheweth that she is without fruite all her cursed hypocrisie is bewrayed and her memory is perished from among the godly Thus the Prophet comforteth the faithfull and sheweth that the wicked what glorious bragge and pretence so euer they make are in deede
become as it were inuisible and by faith in pouertie to beholde riches in heauines and sorrowe ioy and comfort in desolation and destruction helpe and succour and when we seeme to be cut of and to be cast away from God euen then to beleue and by faith to lay sure handfast on Gods eternall mercie and grace in Christ As Dauid here did who was afflicted and felt no comfort and yet he sayth I lift vp myne eyes to the hilles from whence commeth my helpe Thou must lift vp thine eyes therfore and in no wise fixe them vpon the present troubles calamities or afflictions whatsoeuer the fleshe seeth feeleth or suffereth for that is to obey and consent to the eyes and the eares that is to say to harken to the flesh which is alwaies ready to perswade thee that God is angry with thee that he hath forsaken thee that thy daunger is such and so terrible that thou canst neuer escape it Here therefore thou must lift vp thine eyes to the hills of the Lord and harken to the voice of God who sayth and promiseth that helpe shall surely come from those hills which albeit for the tyme it be inuisible and can neither be seene nor felt yet is it most certayne and infallble They that are in wealth glorie and dignitie lift not vp their eyes to these inuisible thinges and therefore they are puffed vp with pride and caried away with all noysom lustes But such as are in pouerty contempt of the worlde afflicted in body or minde are forced to lift vp their eyes that the helpe which is inuisible may be made to them visible by fayth according to the promise of God made vnto them in his word These are the words therefore of a man that felt the same that we feele that is to say our hearts to be oppressed with sorrow and heauines when we thinking our selues to be desolate and forsaken can see no succour when we see not riches but pouertie not glory but ignominy shame and confusion In these calamities the heart is an heauie burden weying downe to the grounde the eyes and the head that they can see or thinke vpon nothing else but terrene and earthly thinges Therefore he exhorteth vs by his owne example to lift vp our eyes and looke to inuisible thinges which the word promiseth we shall certainly enioy Thus we see the nature of faith liuely set out in this Psalme Nowe followeth as it were an explication what hills he speaketh of Verse 2. My helpe commeth of the Lord which hath made heauen and earth He speaketh here of such hills as the eyes of the flesh could not see For who was so quicke of sight to see or so wise to perceiue and vnderstande that the hill Moria was a holy hill A heape of earth the bodily eyes might see but the holynes the power and the Maiestie of God there present they could not see nor that the word of the Lord was there that the Lord had promised there to dwell and abide that he had put a memoriall of his name in that place and that there he would be sought there he would be found For he that sought not God in this place coulde not finde him in heauen Like as since God hath reueiled him self in that man Christ we truly say and also beleue that whosoeuer doe not imbrace and by faith lay hold on this man which was borne of the virgin they can neuer beleue in God but although they say they beleue in the maker of heauen and earth yet doe they in deede beleue in the Idoll of their owne heart for without Christ there is no true god Therefore Dauid beholdeth these hills in Ierusalem not with bodily eyes as the oxe doth his stall but with the eyes of the spirite he seeth that God dwelleth there by his word Therfore these hils are nowe no more earth and molde but they are the hilles of the Lorde and the fulnes of his godhead so that with out these hills concerning God there can nothing be found Therefore it is truly sayd of the Prophet that from these hilles commeth help and succour that is to say from God dwelling and abiding there by his word Like as we beleue that Christ is the throne of grace in the which is the treasure of all good thinges and heauenly blessinges to be found and without the which there is nothing Now in that he doth not onely say My helpe commeth from the Lord but addeth moreouer which made heauen earth he reproueth condēneth all other helps which men seeke procure vnto them selues besides God with false trust affiāce in the same as Idols of their owne imagination So is Mammon a god also that is to say is worshipped of men as a god helpeth them also sometimes But in penury of food vittells what succour can he bring no man can satisfie his hungrie belly with gold and siluer Likewise in drowth and barennes of the earth what can he help What good can he do in diseases infirmities of the body If then in these corporall maladies he can not help what can he doe when the conscience is troubled with sinne the horrour of death It is therefore but a false pleasure and delite that Mammon bringeth which is but only to satisfie please the eyes as a picture or painted table Against these helps therfore such like which the world seeketh after the prophet setteth the Lord him self who made not only gold siluer not only foode sustenance heauen and earth that is to say angels men and the whole world but besides these giueth remissiō of sinnes faith righteousnes ioy peace of hart with euerlasting life He is sayth the Prophet my almighty and sure help of whom I can not doubt that he will euer fayle me the twinckling of an eye To this Lord I flye for aide succour who not onely in this life can and doth giue health welfare for a fewe yeres with securitie of cōscience cōtempt of death all the furies of the world but also after this life eternal felicity life euerlasting Thus the Prophet inflameth him selfe stirreth vp his faith for our example that we likewise should magnifie the blessings good gifts of God in vs also our hope trust in him For if the riche men of the world doe glory in their money if they vaunt of their wealth and riches why should not we also glory in the trust confidence we haue in God which hath made heauen and earth which hath also in his hand all thinges necessary both for this life for the life to come But because these things are inuisible can not be seene but with spirituall eyes therefore we commonly neglect thē And albeit the Lord do somtimes hide these helps from vs let vs feele the lacke therof for a time as he doth in deede to make vs the more desirous of thē
thy wife thy children Thou fallest into sicknes and infirmitie of body Thou losest thy goodes thine estimation the peace and tranquillitie of conscience yea and some time according to thine owne sense and feeling Christ him selfe also These are great matters in deede But beware that whilest thou iudgest these thinges after thine owne sense thou make not of a droppe an infinite sea and of a sparcle a flaming fire Though it be neuer so great which thou feelest and sufferest yet God is greater If God and Christ then perish not if they still liue and reigne what if thou lose thy wife thy children thy goodes yea and thy life also For what are all these if thou compare them to the inestimable grace of God and the riches which he hath promised in his word but mere nothing Therefore let vs lift vp our mindes to these heauenly riches and let vs learne rightly to discerne betwene the crosse in respect of it selfe that is of the flesh and the sense of our owne heart and in respect of God and his rich promise Which if we consider as it is in it selfe and without Christ what trouble is so small that shall not vtterly ouerthrowe vs and so shall euery trouble be vnto vs intolerable But if we behold the same in respect of God with the eyes of faith though our afflictions and calamities seeme neuer so great and greeuous yet the super abundant mercy of God in Christ swalloweth them vppe all Who albeit he suffereth vs to be afflicted for a litle season yet shall the entâ—e be full of ioy and comfort So sayth the Prophet Esay For a litle while haue I forsaken thee This momentane and short time to the flesh seemeth an eternitie But as I said our carnall eyes doe but deceiue vs Therefore we must iudge according to Gods promises concerning inuisible things and see what God hath said in his word This is the exercise of faith whereof Dauid speaketh in this place admonishing vs to looke to the word and promise and to lift vp our eyes to inuisible things and thereafter to iudge and not according to thinges present And here experience teacheth vs what an infinite wisedom true diuinitie is which in this life we can neuer fully and perfectly attaine vnto For to what sudden mutations this life is subiect we see To day aliue and in good health to morrow dead and gone Yea how infinite are the troubles calamities tentations and daungers wherewith our life is tossed as a shippe on the sea which so terrifie vs that heauen and earth are to little for vs yea the whole creature is to vs a very hell This is the nature of flesh which Satan moreouer so inspireth and bewitcheth that it seeth not God but rather as it iudgeth some great and horrible mischiefe not life but death and destruction But this is no iudgement but rather a delusion of the flesh and the deuil against the which we must fight yea and beleue that euen in our destruction as to vs it seemeth God is present with vs and in our death Christ our King liueth in whose sight our tribulations and afflictions yea and death it selfe are altogither as you would say but one nothing and if we compare them vnto God by the iudgement of faith we shall feele them so to be in deede But who hath sufficiently learned thus to doe Somewhat we may say and teach other after a sort but vse and experience with inward practise and feling is that which maketh a right diuine and a true Christian in deede so that he may be able boldely to affirme and say with Dauid He will not suffer thy foote to styppe that is to say he will not suffer thee to be vtterly ouerthrowne and perish But the flesh saith the contrary because it feeleth not onely thy foote to slyppe but it selfe also to be troden vnder foote Beholde the sonne of God what he suffered Behold Iohn Baptist the virgin Mary the Apostles the Prophets what they suffered Behold the church at this day what danger it is in what troubles and afflictions it continually suffereth And this is the state of the godly Upon the experience whereof ariseth this prouerbe The more wicked the more happy And therefore the worlde fearing and shunning these daungers can neuer abide the Gospell And thus it appeareth to them not to be true that Dauid sayth here The Lord wil not suffer thy foote to slippe but rather the contrary that he causeth thy foote to slyppe Albeit it doth but seeme so for he doth not so in deede and that to the flesh onely but contrariwise to the spirit and faith it is exaltation and glory before god They iudge that death which is suffered for the confession of the Gospell to be a beginning of a better and eternall life Ignominy shame and contempt of the worlde they count inestimable glory in the sight of God. This is the iudgement of faith albeit the flesh thinketh otherwise But we may not iudge after the flesh for if we do what needeth then the doctrine of the word what neede exhortations what neede the promises Therefore we must turne the euill into good and where the fleshe concludeth that it is continually troden vnder foote there faith must confesse and say that by the crosse and by these afflictions we are made like to the sonne of God fashioned like vnto Christ For these things are to be beleued as inuisible and also insensible and not as things to be seene and felt But such as will not beleue but follow their owne sense and feling doe rather choose the glory pleasures of this worlde which so litle while endure and so suddenly vanish away But how miserable shall their condition be when after these transitory momentane and vaine pleasures they shall find and feele nothing but anguish torments with weeping wailing for euer without end How much better had it bene for them to haue suffered for a while with Lazarus both sicknes and pouerty then for a little season to flourish with the rich glutton in welth and prosperitie with him to be tormented in euerlasting fire This doctrine therfore pertaineth to those which desire to beleue not to fele that they may discerne betwene God their afflictions not fixing their eyes vpon the present calamities but looking vp to the inuisible help promised in the word For those troubles daungers where unto the faithfull are subiect do in deede cause the foote to slippe but yet so that faith wil not suffer them to fall but maketh them able to passe ouer those rockes be they neuer so daungerous to compare their momentane afflictions with those things which are infinite and euerlasting as to God him selfe his power his grace and finally eternall life which God hath promised in Christ to them that beleue in him To know these things it is necessary that we may be able to comfort both our selues
call grace heauen it selfe by the which we haue an open passage vnto heauen and the which we can neuer atteyne vnto by the law by workes or by our owne endeuour but rather as a most large heauen it receaueth vs beleuing that by adoption we are made righteous before God through Christ. Hereby we may see what the entent and purpose of the Prâ—phet is in this Psalme namely to teach vs the true way to righteousnes life and saluation Againe to shew vs the way how to escape death sinne and the wrath of God that out of this life we may passe to life euerlasting And in teaching of these things he sheweth his owne experience and layeth open vnto vs his owne hart which the holy Ghost had exercised and scholed with many tentations that so he might atteyne to this doctrine wherein he goeth about here to enstruct vs also The summe whereof is that he resteth wholy in the hope of Gods mercie and in the sure trust of the forgiuenes of his sinnes But these thinges shall more clearely appeare hereafter in expounding of the Psalme Verse 1. Out of the depth haue I called vnto thee O Lorde It may seeme that the Prophet vseth here moe wordes then needeth But he that considereth well the cause which forceth him to burst out into these wordes shall see that no plentie of wordes could expresse the sorrow and anguish of his wofull hart nor sufficiently declare his daunger For it was no light or common tentation that vexed him He complained not of the perills that he was in by the rage of Saul by his sonne Absolon by the false Prophets and others nor of any other tentations which proceede of malice and hatred wherewith the world persecuteth the godly but he setteth forth here the griefe of a vexed and wounded conscience the very sorrowes of death when a man feeling his hart as it were oppressed with desperation thinketh him selfe forsaken of God when he seeth his owne vnworthines and desertes accused before God as a terrible iudge yea when it seemeth vnto him that God hath not onely forsaken him but cast him away for euer hateth abhorreth him for his sinnes These teÌ„tations are much more terrible then those which men commonly fall into for they are not without daunger of soule eternall saluation Therefore he vseth here this maner of speech saying Out of the depth I call vnto thee c. As if he should say great are the troubles wherewith I am oppressed For I feele mine owne sinnes and the iust wrath of God vpon me for the same neither can I find reliefe or comfort to my restles afflicted soule Against the malice of men wherewith they molest and vexe vs there are remedyes to be found but this wound is vncurable except the Lord send helpe and succour from aboue And in dede such troubles as the godly are commonly exercised withall as the losse of goods wife children such other may yet be ouercome or borne with patience Moreouer in those which are counted inferior sinnes as the offences of youth the deiect broken herted may more easily be raised vp againe But these afflictions seeme to them and are in deed vntollerable when they feele them selues oppressed with such horrible and hellish cogitations that they can see nothing else but that they are caste away from God for euer They therfore that feele such bitter tentations haue here an example that Dauid in him selfe felt and had experience of the like For it maketh the tentation much more greuous when they which are thus afflicted feele that as to them it seemeth which none else doe feele but they alone We must learne therefore that euen the godly haue euer suffered the same afflictions and haue bene beaten downe euen to death with the terrors of the law and sinne as we may see here by the example of Dauid crying euen as it were out of hell and saying Out of the depth doe I cry vnto thee O Lord c. But it is not inough for vs to knowe that we sustaine not these troubles and tentations alone but we muste also learne the way whereby such as haue suffered the like tentations haue beene raysed vp againe And here ye se Dauid what he doth Ye see whither he flyeth in his great distresse He despaireth not but cryeth vnto the Lord as one yet hoping assuredly to find reliefe and comforte Rest thou also in this hope and do as he did Dauid was not tempted to the end he should despaire Thinke not thou therefore that thy tentations are sent vnto thee that thou shouldest be swallowed vp with sorrowe and desperation If thou be brought downe euen to the gates of hell beleue that the Lord will surely raise thee vp againe If thou be brused and broken knowe that it is the Lorde which will heale thee againe If thy hart be ful of sorrow and heauines looke for comfort from him who hath saide that a troubled spirite is a sacrifice vnto him It is expedient also to haue some faithfull brother at hande which may comfort vs in these bitter conflictes For God would that in his Church one should help to comfort an other as meÌ„bers knitte togither in one body and he hath promised that when two are gathered togither in his name he will be the thirde amongest them And doubtles nothing comforteth an afflicted conscience so much as to heare some godly brother declaring out of the word of God that such terrours and afflictions are sent of God not to destroy vs but to humble vs therby to make vs to acknowledge the great mercy of God offred vnto vs and to receiue the same with thankful harts But if in this distresse we be destitute of the helpe of such faithfull brethren we must then doe as Dauid â—id in this place that is we must cry vnto the Lord pray as this Psalme teacheth vs Wherein ye see such sorrowfull and bitter sighes as liuely expresse in Dauid the great anguish of spirite from whence floweth such plentifull matter and yet nothing superfluous as compelleth him not onely to say that out of the deepe depth he cryeth and calleth vnto the Lord but he putteth the Lorde also in minde of his promise thereby to moue him the rather to giue eare vnto his prayer Verse 2. Lorde heare my voice let thine eares attende to the voyce of my prayers He speaketh as I haue saide before to the same God whose seate was in Ierusalem like as we now speake vnto that God and call him father whom we knowe and worship in Christ alone On this God with deepe sighes he calleth that he would with the eye of mercie looke vpon him and gratiously harken vnto his prayer But if we thinke that we can not pray with such a minde or with such feruencie of spirit as these words doe expresse we must consider that Dauid him selfe did not thus pray in his anguish and in the
assayle vs as pouertie sicknes vexation of minde and such like we should endure these tentations with faith hope declaring our patience towards God and hoping for deliuerance at his hande in his good time Like as Paule also writing to the Romans willeth vs to reioyce euen in our afflictions and tentations For if God did not loue vs Satan would not hate vs If we were not partakers of life our enemie woulde not persecute vs with death So those which are most iust and holy because they hold fast the hope of the remission of sinnes Satan tempteth most of all wich the horror of sinne yea and that in such wise as some times the taking of one litle cuppe of wine or of one word vnaduisedly escaped he maketh such a sinne that baptisme and al other giftes and blessings which we possesse seeme now to stande vs in no effect Yea many times euen those works which are good and holy he reproueth and condemneth as most wicked that he may bring the tender and timorous conscience into heauines All these thinges I say the godly doe finde and feele But if we should follow our owne sense and feeling without the worde howe farre and how miserably should we wander from God Thus Satan dealeth not with the Papistes but goeth a contrary way to worke excusing yea highly commending in them most horrible and detesâ—able crimes as excellent vertues Contrariwise we that desire and endeuour to liue according to the will of God and moreouer doe teach the word sincerely and faithfully doe often times suffer such trouble and vexation of conscience as if we liued most wickedly We must learne therefore out of the word that these thinges hâ—ppen to the godly and must be ouercome with such cogitations as the holy Ghost here setteth forth So that we must thus thinke with our selues I am called to the Communion and partaking of the merite of Christ and am baptised If in the common course of this life there be any offences by me committed there is mercy with the Lorde and in hope of this mercie I will let them passe Moreouer our doctrine although the world sclaunder it and most spitefully persecute it must needes be true This doctrine after that we once beleue in Christ sheweth vnto vs that with the Lord there is nothing else but mercie For God can no otherwise doe but loue vs and bestowe his benefits vpon vs Now if the contrary appeare to my sense and feeling I passe not neither if I should die for it would I suffer this knowledge to be wrested from me but I stedfastly beleue that in the earth beneath and in the heauen aboue there is nothing else but mercie Thus to beleeue I am perswaded not by feeling or by mine owne experience but by the word which saith that with the Lord there is mercie for me and all that doe beleue But for them that beleue not there is nothing else but wrath I will therefore ouercome my tentations with the word and will write this promise in my hart that since I beleue in Iesus Christ doubt not but that my sinns are pardoned through his blood I shall not be confounded although all sence reason and experience would perswade and proue to me the contrary In my selfe I perceaue nothing vut wrath in the deuill nothing but hatred in the world nothing but extreame furie and madnes But the holy ghost can not lye which willeth me to trust because there is mercie with the Lord and with him is plentiful redemption Redemption signifieth deliuerance and that generall as wel from the faulte as from the punishment but specially from the fault This redemption he calleth great and plentifull because the straitnes of our hart is such that it can not comprehend the same For when we pray we so pray that it seemeth we woulde be content with a litle So they that are in trouble heauines of minde doe wish for the comfort and quietnes of one day They that are in pouertie would be glad to haue bread for the preseÌ„t day But God doth not thinke this enough for he giueth aboue all that we can either conceiue or aske And most true it is that we do not knowe howe or what to aske And here I gladly vse mine owne experience For what and how much hath he giuen vnto me alone I wished no more but that the horrible abuse of the Popes pardons might be taken away but what a floode of wonderfull and incomparable benefites hath followed So is it alwayes true that no man dare aske so much of God as God is ready and willing to giue The cause hereof is the straitnes of our hart the slendernes of our hope and weakenes of our faith This plentiful redemption then aboue all measure exceedeth all our petitions and desires Wherefore the Lorde hath giuen vs all a forme howe we shoulde pray For if we had not this forme of prayer prescribed vnto vs which of vs durst be bold to aske so many and so great things We are now therefore not onely made conquerers of sinne hell and death by the merite of Christ but also doe feele the bountifull and liberall hand of God towardes vs euen in this life And albeit we could neuer haue bene bold to aske so much and so many thinges yet notwithstanding he hath giuen vs these thinges and will giue vs also more Therefore the Prophete saith that this redemption is plentifull because it exceedeth our capacitie For like as we slenderly beleeue so we slenderly aske But our father in heauen rayneth plentifully vppon the litle poore sparkes of our prayer and small droppes of our faith and recompenseth his delay in giuing with great abundance For although we must still waite yet is our deliuerance so much the greater Iacob which is Israell waited for the Lord what followed That people so mightely increasing and multiplying of so small beginnings afterward chaunged the whole world And if Abraham had seene all his posteritie and all the wonderful actes which God wrought amongst them woulde he not haue said thinke you that he coulde neuer haue hoped or once haue thought that this should euer haue come to passe True it is that Abraham beleued the promise of God But that there should be such a wonderful and glorious bewtie of his posteritie he could not beleeue because of the straitnes of mans hart So the Church after Christ prayed for the aduancing of Gods kingdom and after this praier followed the ruine of the Romane kingdom which before seemed to be inuincible We likewise pray at this day for deliuerance The day of the Lord therefore shall come and shall destroy the whole world with all the power of Satan hel This onely therefore let vs endeuour that we may continue in faith hope Then shall the Lord make a glorious ende of all our troubles For God wil not forsake vs except we first giue ouer to hope and
coÌ„strained to confesse that we haue many waies offeÌ„ded against that law it can not be but that certaine desperation must needs follow except Christ as a tender â—ouing mother giue vnto vs that dugge of grace reise vp our oppressed afflicted soules So Iudas was driuen to the halter by the sight of his sinne For there is no remedy wherby the seely conscience tormented with sinne can be healed but this alone to beleue as the former Psalme teacheth that with the Lord there is mercy plentifull redemption This is the voice of the Gospel which must follow the law wherunto also there is a way prepared by the law For like as our sinnes must be reproued accused so the terror which this accusation bringeth hath need of consolation Wherefore the true consolation and the true propitiation which is sette forth in the Gospell perteineth to true sinnes which driue a man downe to hell vnlesse they be cured by the mercie of God set forth vnto vs in christ For mercie pertaineth not to fained sinnes but to true sinnes which kill and condemne the soule This order therefore is to be obserued that when we glorie or presume of our selues and become secure then should the lawe and Moises come with his bright shining face which our weaknes can not abide yet notwithstanding it can not auoyd the same Now after that the lawe and Moises haue done their office in this sort by accusing the conscience and threatening the iudgemence of God for sinne and punishment for the same then is there place and opportunitie for Christ to come with the dugge of grace to comfort and refresh the wayned child crying for sucke and seeking the mothers breast Wherefore this is an excellent similitude which setteth forth vnto vs first our owne weakenes namely that there is in vs no strength at all whereby we may be able to withstande Satan and to heale our wounded conscience then also the mercie of God and power of his word whereby he susteyneth and nourisheth vs as a mother nourisheth her childe with milke stilleth it and kepeth it from crying So the Gospell is both the wombe of God in the which we are caried formed and fashioned by the spirit of Christ and also it is the dugge wherby we are nourished fed Wherfore if we once lose this dugge we are as children wayned from the mothers brest Some thinke them selues highly learned in these matters and that they know them wel enough But take ye heede and beware of this presumption Recken your selues in the number of scholers and learners For Satan is so craftie that he can easily take away this distinction and force vppon vs in steede of the Gospell the law and againe in steede of the lawe the Gospel For how often commeth it to passe that poore and miserable consciences in the agony of death lay hold vpon certain sentences of the Gospel which doe in deede pertaine vnto the lawe and thereby lose the sweete comfort and consolation of the Gospell As for example If thou wilt enter into life keepe the commaundements Again Not euery one that sayth Lord Lord shall enter into the kingdom of heauen With such sentences poore and seely consciences are so brused and broken that they can see nothing but what they haue done and what they ought to haue done Also what God requireth and what he forbiddeth These things whiles troubled afflicted consciences doe beholde they forget what so euer Christ hath done or God by Christ hath promised to do for our comfort Wherfore let no man presume of the fulnes and perfection of his knowledge in these matters In wordes this distinction is easie to be made but in death and daungers we finde how vnable we are to play the good Logicians when we must dispute of the thinges which we haue done or ought to haue done when the lawe obiecteth in this maner against vs This hath God commaunded thee to do and thou hast not done it but hast done the contrary Wherfore thou shalt be damned according to the sentence of the lawmaker Here he that is a good Logician putteth a difference betwene the law and the Gospel and graunteth that in deede he hath not kept the law Notwithstanding saith he vppon this antecedent or former proposition doth not followe this consequence that I should therefore despaire and be damned For the Gospel commaundeth me to beleue in Christ and to trust vnto the workes the merites and the righteousnes of christ He that vnderstandeth this and taketh holde on this brest or dugge of the Gospel is safe and is sure of the victory but he that apprehendeth it not muste needes perish and despaire In this doctrine therefore touching our righteousnes before God there is great daunger We must not presume therefore but walke in feare humilitie For if presumption in politike worldly matters when men are proude of their riches power or wisedom is not without daunger in diuine matters it is much more dangerous yea most daungerous and damnable and yet notwithstanding there it reigneth most of all For Satan commeth to the children of God and laboureth with all might and subtiltie to bring them to presumption and securitie Wherefore they must fight continually against this hidde and lurking poyson and aboue all thinges they muste beware that they flatter not them selues as though they knew well enough the distinction of the lawe and the Gospell In deede thou mayst knowe it but consider wel whether thou hast sure hold thereof so that it cannot be wrested from thee by Satan thine owne conscience Paule plainely confesseth that he hath not yet attained to this knowledge but followeth it as one running in the race and pressing towards the marke So it goeth with vs all We turne our face vnto the marke and this is the race wee runne that we may attaine vnto the marke But that will not be vntill this flesh be put of and layed in the earth Wherefore in the meane season let vs walke in feare and humblenes of harte with hartie prayer that the light which he hath opened vnto vs he will not suffer to be put out but that he will dayly lighten our mindes and make perfecte the worke which he hath begunne in vs Thus who so doe not shall be ouerwhelmed and oppressed with desperation and shall be like vnto children that are wayned and put a parte from their mothers breastes Verse 3. Let Israell wait on the Lord or trust in the Lord from henceforth and for euer This verse sheweth plainly that the Prophet speaketh here of that presumption which is contrary to faith and is called the presumption of mans owne righteousnes Therefore he exhorteth the faithfull to trust in the Lord and withall to abide in humilitie to mortifie that trust and confidence which man hath in the lawe and in his owne righteousnes This shall ye doe saith he if ye trust in the Lord not onely
a vowe because he had determined with him self thus to declare his thankfulnes and to testifie his faith in the promise of God. Where the interpreters haue translated the God of Iacob it is in the hebrewe the mightie in Iacob Which name is sometimes attributed vnto the Angells and sometimes it is also applied to other thinges wherein is great strength and fortitude as to a lyon an oxe and such like But here it is a singular word of faith signifying that God is the power and strength of his people For onely faith ascribeth this vnto god Reason and the flesh doe attribute more to riches and such other worldly helpes as it seeth and knoweth But all such carnall helpes are very idolls which deceiue men and draw them to perdition But this is the strength and fortitude of the people to haue God present with them This strength and this power preserued the Iewish people as a litle handfull in the middes of all their enemies Moreouer this name is attributed vnto God to this end that we should vnderstand that it is he alone which giueth strength and victorie So the Scripture sayth in an other place Some trust in chariots and some in horses but we will remember the name of the Lorde Likewise Paule sayth Be strong in the Lord in the power of his might For this power is eternall and deceiueth not All other powers are not onely deceitfull but they are also transitorie and continue but a moment Verse 3. I will not enter into the Tabernacle of my house noâ— come vpon my pallet or bedde Verse 4. Nor suffer myne eyes to sleepe nor myne eye lidde to slumber Verse 5. Vntill I haue found out a place for the Lord an habitation for the God of Iacob This plenty of words is vsed of the Hebrewes when they would expresse any great or earnest desire Notwithstanding all that is herein conteyned we may briefty comprise in these few wordes I will not rest vntill I haue founde out an habitation for the Lorde And here we neede not to answere that childish question how this oth could stand since that Dauid did not him selfe build the temple And againe if he had builded it yet he must needes often times haue gone to his bedde slept before the worke could haue bene finished For he speaketh here of the good will and earnest desire which Dauid had to finish this worke and the good will or minde of the workeman comprehendeth all as if the worke were fully accomplished Therefore where as Dauid as it appeareth in the booke of the Kinges thought it a dishonor vnto the Lord that the Arke shoulde remayne in a Tabernacle couered with skinnes when he him selfe did dwell in a house builded with Cedar trees the maner of speech here vsed doth declare that great desire he had to take away this dishonor and reproche from God. Moreouer ye must here againe note that when he speaketh of the Tabernacle of the mightie in Iacob the holy fathers did not simply seeke or worship God dwelling in heauen but they sought him and worshipped him as he was to be comprehended founde in one certeine place and as ye would say clothed with a certeine person For God of his owne nature is infinite and therefore can not simply be comprehended by mans imaginations Dauid therefore looketh vnto the word whereby God did bind him selfe vnto the Arke when he went about to place the Arke in the temple he called the temple the tabernacle or habitation of the God of Iacob Reason can not see how God which is infinite and vnsearchable should be worshipped rather in this place then in any other But the spirituall eyes of Dauid Salomon and other holy men following the word did seeke and worship God in that place onely where by his word he had reueiled that he would be founde They which offered in that place were sayd to offer before the Lorde They which worshipped there were sayd to worship before the lord So Adam Abraham Iacob had their Altars where God did reueile him selfe and with a signe from heauen did testifie that he was there present with them For seeing that no man can auoyd the sinne of Idolatrie if God him selfe do not shew both the place where and the maner how he will be worshipped therefore there was a certeine place limited vnto the faithfull where God had promised that he woulde be present with them woulde heare them speake vnto them c. We nowe haue no corporall place but all thinges are in christ Vppon him onely must our eyes and hartes be fired He alone is the God of our worship So that we may truely say Without this man Iesus there is no god Who so apprehendeth him by fayth he it is that hath God in deede but he that apprehendeth him not hath no God. Verse 6. Loe we heard of it in Ephrata and founde it in the fieldes of the forest That is to say the vowe of Dauid is nowe accomplished For nowe God is sayd to dwell in this temple builded by Salomon which is such a one as shall not be caried into other places as it was afore Sometimes it was in Gilgal sometymes in Silo and at the last in Gabaa And where so euer the Arke was there was God also for the promise followed the Arke where so euer it was Nowe sayth he the place where the temple is builded and the Arke shall rest is stable and permanent which if it be not verified of this place it shall be verified of no place in the whole world But what meaneth it when he sayth in Ephrata For we doe not any where reade that the house of the Lord was in Ephrata that is in Bethleem Although therefore this figure and maner of speech seemeth to be somewhat hard yet certeyne it is that by Ephrata is vnderstand the kingdom of Iuda whereof Dauid being an Ephratite was King and gouerner So that it is all one to say in Ephrata and in Ierusalem to the which Dauid the Ephratite did translate the seate and throne of the king Of the King therefore which was an Ephratite by a figure called Metonomia Ierusalem is called Ephrata Which maner of speech we likewise in the Dutch tongue doe oftentimes vse As if I shoulâ— say Saxonie did boldly and freely confesse Christ at August before the Emperour and the whole empire Here by Saxonie is signified the noble Prince and worthy of perpetuall memorie in all Churches Iohn the Elector of Saxonie who was by birth a Saxon This figure the Prophet vseth in this place to the ende we should vnderstand that the temple is exalted magnified not because of Salomon which builded the temple nor because of the people which resorted thither but because of Dauid hauing the promise and to whom the promise was made For as I sayd before the promise is that which principally must be considered in all things This pomise alone therefore
holy place must offer vp pure and holy prayers So saith S. Paule also lifting vp pure hands c. for else ye shall pray in vaine Pure hands signifie innocencie from blood extortion spoile robbery The Prophet therfore setteth forth here two sortes of men comming to the temple praying Some there be that come and pray in innocencie and holines Some againe pray in hipocrisie hauing their hands defiled with blood The prayer of such is sinne as the Psalme sayth Paul teacheth in like maner concerning prayer Pray saith he without wrath or doubting Also our Sauiour Christ saith If thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee goe thy way and first be reconciled to thy brother and then come and offer thy gift For this is a common thing that hypocrites when they haue done all the iniury they can against their brethren are not only without all remorse of coÌ„science but also they make a great shew of religion and holines bragge of the Gospell more then the true Christians doe Against these the psalme speaketh warneth them that when they pray in the holy place they ought to be pure holy For who so euer praieth is possessed with the sinne of couetousnes fleshly lust or any other deuil to him the Lord sayth VVhat hast thou to do to declare mine ordinances that thou shouldest take my couenant in thy mouth seeing thou hatest to be reformed and hast cast my words behinde thee For when thou seest a theefe thou runnest with him thou art partaker with the adulterers c. Such was the prayer of the Pharisey which departed out of the temple vniustified For this is a common euil among men that they which are most impure wicked doe glory more of God his word then such as are godly feare God in deede Wherfore the Scripture expresly declareth that such there be as take the name of God in their mouths and yet in hart life are polluted and wicked And in this place the prophet inueyeth against hipocriets whiche thinke that when they pray God seeth not the vncleannes of their hart This is therfore a necessary prayer the first God would giue vnto vs his word defend the same against all vaine spirits heresies and secondly that he would preserue vs in innoceÌ„cie keepe vs from hipocrisie Verse 3. The Lord that hath made heauen earth blesse thee out of Sion As touching Sion we haue sayd before that God would haue not only certeine ceremonies certeine persons but also a certein place for his seruice worship lest the people should wander vncerteinly and choose vnto them selues peculiar places to worship God in Now for as much as this thing was not without offence for what can be more absurd and contrary to reason then that the God of heauen and earth should be shut vppe in that darkenes therefore to confirme their mindes herein he sayth that the Lord which dwelleth in Sion is the maker of heauen and earth This haue we often declared and necessary it is that it should be often repeted lest we should chose vnto our selues straunge and peculiar kindes of worship For as in the olde Testament there was a certaine place certeine persons and certeine times to the which God had bound as you would say his seruice so we in the newe Testament do find the father in christ In Christ the father is worshipped but without Christ he can neither be worshipped nor found but what so euer is deuised for the seruice of God without Christ is damnable and accursed The summe and effect therefore of all togither is this O ye Priestes ye Pastors and Ministers of the word to you I speake you I do admonish that ye follow the word faithfully and do your office purely For whiles the word and the ministery are sound vncorrupt there is nothing that can hurt vs For although Satan the world do assaile vs what then If God be with vs who can be against vs Let this be therefore your speciall care and endeuour that the word may remaine pure and vncorrupt and pray that the Lord would assist you herein and blesse your labours for of all the blessinges of God this is the greatest Which might be sayd in moe wordes but let this suffice Now it is our duetie likewise in this light of the worde to endeuour by all meanes to doe the same lest that through our vnthankfulnes the worde be taken from vs againe and to pray for the Churches that God would blesse them for Iesus Christ his sonnes sake our Lord our Redemer Amen THE ENDE The word must be continually exercised because of the continuall tentations whereof we are in daunger The lothiÌ„g and fulnes of Gods worde After the lothing of the word commeth contempt and then Gods plague The argumeÌ„t of the Psalm The Psalmes pray in two respctes agaynst Satan Satan how he is a murtherer How he is a lyer Our first parents deceiued by lying The authors of wicked doctrine are incorrigible Arius Proteus was one that could chauÌ„ge him selfe into diuers formes as nowe into a beast nowe into a tree and now into some other thing else Against heresies we must fight especially with prayer Inward tribulation and affliction of the soule The vse and practise of faith Howe the mindes of men must be stirred vp to prayer Tribulation stirreth men vp to prayer Luther writeth that which he hath proued by experieÌ„ce The necessitie of prayer set forth vnto vs in the Lords prayer Prayer is a seruice of God. How poore afflicted consciences are to be comforted which dare not call vnto the Lord. The prayers of the Papistes Nothing more hard then to pray God the hearer of praiers The saying of Bernard God giueth not alwayes that we pray for The prayer of yong children The godly youth in that reformed church being brought vp in the nâ—rture of the lord coÌ„tinuall catechising may shame al our reformation where the youth is so godles for lacke therof Howe God heareth our prayers Wicked doctrine A liuely picture of the Deuill The commoÌ„ people are the framehowse or workehowse of the deuill Deut. 29. Coles Iuniper The fire of the heretikes is more swift then the fire of the holy Ghost Luther prophecieth Kedar and Mesech signifie the enemies of the church Luke 11. The argument of the Psalme This Psalme containeth the doctrine of faith A coÌ„paring of contraries The commendation of faith Idolatry prospereth and flourisheth for a time Humane helps and comforts The help of the Lord. Why he sayth to the hills and not to the Lord. Our mountayne Trust affiance in the helpe succour of the Lord. Remedies in afflictions The iudgement of the word in afflictions must onely be followed The history of Iulian and Athanasius The exercise of faith Experience and practise maketh a right Christian The
a complaint Verse 5. VVoe is me that I remaine in Mesech and dwell in the tents of Kedar Hitherto the Prophet hath declared the daungers both of him selfe and of the church with prayer to be deliuered from the same Now he addeth hereunto a complaint for that the church of God being in the middes of her enemies is continually vexed on euery side and true doctrine assailed with power subteltie As though he should say Being in this distresse and daunger this is all that I am able to doe faithfully to teach feruently to pray and paciâ—ntly to suffer To this ende I teache that the worde may be publikely mainteyned and kept I pray that the word may preuaile and haue the victory and till it shall ouercome I must paciently abide what trouble or affliction soeuer shall happen He that will not thus doe is but a shrinker and his fall will be fearefull In like maner haue we bene troubled in these our dayes with Epicures Libertines Anabaptistes c. We haue sustained the cruel oppression of the word by the power and subtelty of the Papists that cursed seede of Cain amongst vs there is also no smal number which fearing neither God nor deuill doe not onely contemne the ministery but would wish it to be vtterly abolished These are heauy crosses to the godly when they must be compelled both to see them and suffer them and yet can finde no remedie for the same This forceth vs to say with Dauid VVoe is me that I remayne in Mesech c. By Mesech and Kedar he meaneth two sorts of people inhabiting neare vnto the Iewes of which the first came of Iapheth as Moises teacheth and the seconde of Ismael Both of them were barbarous cruel and without all humanity dwelling in tents By these he meaneth such as were of his owne nation being no lesse cruell and spitefull against Gods people then these were like as in an other place the corrupt degenerate Iewes he calleth GeÌ„tiles And that he might the more sharpely reprehend Gods enemies and his of purpose he nameth those people which the Iewes knew to be most cruel and barbarous meaning that if he dwelt in Mesech Kedar he could not be amongst more cruel enemies As if he should say I am compelled to comfort my self with hope and pacience and would be glad that the churches were in peace quietnes and the pastors and rulers thereof in a godly vnity but this wil not be Wherfore I wil commit the whole cause of God by prayer teach the word faithfully In the meane season we must beare these offences that by the good we may ouercome the euill Thus we se then that the office of teaching is a miserable kind of life For besides other calamities which the preachers teachers of Gods word must suffer at the hands of the vnfaithful this also must nedes be vnto them a great crosse to see the word of God and true doctrine miserably corrupted and the Church disquieted by false brethren But for the Lords cause these things we suffer and we say with Dauid VVoe is me that I remayne in Mesech and dwell in the tents of Kedar barbarous and cruell people Verse 6. My soule hath too long dwelt with him that hateth peace Here he sheweth plainly whom he meaneth by Meâ—ech Kedar to wit those wicked Israelites which forsaking the wayes of their godly fathers became spitefull and cruell against the faithfull amongst whom he was compelled to dwell a long season and to suffer great iniuries and cruelty at their hands And this is the subteltie of the malignant spirite that whom he can not ouer come by the multitude and greeuousnes of tentations those he goeth about to weery with tediousnes long continuance therof Wherfore many being unskilful of this spiritual warfare fight valiantly at the beginning but in the ende they faynt and cowardly giue ouer This daunger Dauid did foresee complained therof Long haue I dwelt sayth he amongest those that hate peace that is which continually trouble disquiete the church of God and neuer will be at peace with it thinking by importunitie and long coÌ„tinuance at the length to get the victory So Iob with one kind of calamity was not discouraged but wheÌ„ one messenger followed an other and one calamitie likewise came vpon an other then his minde by litle and litle began to be troubled And this is the malignity and malice of Satan Wherefore let vs cast away all hope of peace so long as we liue here and let vs assure our selues that if this day we ouercome one kinde of tentation to morrowe Satan will set vpon vs againe with an other And here behold the craft and subtelty of the worlde The holy Ghost calleth them heretikes which are haters of peace and concord and this name they spitefully apply vnto vs Thou say they art he that troublest Israel Thus they which trouble the Church in deede accuse the true Church and call them selues the louers of peace and concord This must we also suffer and so content our selues with the testimony of a good coÌ„science which shall cleare vs before God that we seeke the peace of the church wherunto they are vtter enemies as followeth Verse 7. I seeke peace when I speake thereof they are bent to warre This is the testimonie of my conscience that I loue peare and seke after it Wherof then commeth all this trouble all this deadly warre of me I graunt but not by my default For if I would suffer these disturbers and haters of all godly peace and concord to say and to doe what they list then would they not so rage then woulde they not seeke my hurt as they doe then would they liue in peace But how can we hide those thinges that we haue seene that we haue heard that we are commaunded to speake and declare not in our chambers but on the house toppes For Christ saith God and preach the Gospel to all creatures And againe No man hideth a light vnder a bushel This is the cause that the word is in our mouth as a burning cole which can not be kept in but compelleth vs to open our mouthes Hereof then come all these troubles because they take away the commaundement of God yet would haue vs to holde our peace And here we see it come to passe that Christ saith in the Gospell when a strong man kepeth the house all things are in peace but when a stronger then he cometh then troubles arise This is then our consolation that what troubles soeuer doe arise we rest vpon the testimony of our owne conscience that we do nothing else but speake and declare that we are commaunded It is not our life therfore which they accuse but our doctrine abideth the blame which is not ours but Christes Wherefore let vs not only contemne all peace and concord but let heauen and earth also perish rather then the
doctrine of Christ or the glory of his kingdom should be diminished or blemished in any point The dauÌ„ger whereof they see not or doe litle regard which make so great a matter of the losse of that peace and tranquillity which hath bene and yet is seene in the kingdom of Antichrist Notwith standing let vs with all our power amplifie and set forth the glorie of our God and the frutes that come of the true preaching of the gospel and let vs contemne all such sclaunders which these Epicures do most maliciously and spitefully heap vpon vs commending nothing else but that peace tranquillity wherewith the deuill hath rocked them a slepe in all damnable security wherby we see what horrible impietie reigneth in the papacie There is not one word purely taught concerning sinne grace the merite of Christ faith the exercises of workes concerning magistrates and other degrees and kindes of life All thinges are miserablie corrupted with pestilent gloses and expositions Moreouer what prophanation and selling of Masses was there what deceite and robbery by pardons purgatory with such other abominations deuised only for vauntage and gayne When I looke into the kingdome of the Pope as it was before we preached the Gospell it seemeth to me that of verie purpose men were cast vnto Satan and eternall damnation by false teachers and ministers of iniquitie Now consider whether it were not better with trouble to kepe and enioy the word of God then with losse of the word to liue in peace and tranquillity though it were neuer so heauenly a peace As for me I woulde not desire to liue in paradise without the word and with the word to liue in hell it is an easie matter like as in this world we liue as it were in hell and comfort our selues only with hope which the word of God sheweth vnto vs and with this hope we ouercome all kindes of troubles crosses Let vs therefore lay sure holde on this consolation which the holy Ghost here setteth forth vnto vs whereof also all they haue great neede that teach the word of trueth namely that they are not the cause of offence trouble and sedition There must needes be offences there must needes be Lucians Epicures contemners and scorners of religion troublers of the peace and quietnes of the Church but blessed are they which are not the cause of these euills but are preachers of peace and seeke by all godly meanes peace and christian vnitie In the number of whom by Gods speciall grace we are at this day howe soeuer the world thinketh of vs and we will pray vnto God that for Christes sake he will so keepe vs euen to the vttermost breath Thus are the enemies of God and his word paynted out by Dauid in this Psalme and also the true state of the Church teaching vs thereby that we shoulde arme our selues against these daungers and giue thankes vnto God for this great consolation that whatsoeuer tumultes and troubles arise in the Church he doth not impute the same vnto them that teach the word but vnto the word it selfe which is not ours but Christes wherewith we may comfort our selues whatsoeuer followeth of the true preaching of the Gospell Let them stoppe their mouthes and kepe silence that so greatly commend peace but we wil speake and shew forth the wonderous workes of the Lord with boldnes and will not be disobedieÌ„t in our vocation If euil tongues be walking and troubles arise we will with Dauid fight against them by prayer commending to God the cause of his poore Church wherein he hath promised to kepe maintaine his word who also shall burne consume all wicked â—ongnes with the same fire of his heauy indignation wherwith they thinke the church of God shal be destroied The 121. Psalme I will lift mine eyes vnto the mountaynes c. The Psalme going before was a prayer for the preseruation and continuance of the word of God found doctrine against pestiferous tongues and wicked opinions For that is the chiefest assault that Satan maketh against the church of god Now this Psalme I take to be as an exhortation to the faithful for it conteineth the doctrine of faith Which faith is a knowledge of thinges inuisible and to be looked for and resteth in the promise word of god But because Gods word excedeth the capacity of man the thinges which it promiseth seeme either absurd vnlikely or impossible or else incredible against al reason therfore they which haue once begun to beleue haue nede of continual exhortations to stirre them vp against the teÌ„tations of the flesh which striue against faith the word of God least the spirit being pressed downe with the heauy burden of the flesh should be vtterly vnable to thinke of spiritual and heauenly things For our life is full of troubles tossed with continual tempests as they which are sayling on the sea and we are caried away euery moment with the blasts of tentations whiles our mindes are assailed either with prosperitie or aduersity with wealth or pouerty with glory or ignominy with ioy or sorrow And hereof yet doe fellow much more greuous daungerous tentations that is to say security and desperation Therfore when these stormes blowe it is necessarie that we shoulde be stirred vp with continuall exhortations out of the worde of God whereby we may learne to resist the same And thus doe I vnderstand this Psalme that it is a doctrine whereby we are admonished taught that we shoulde haue our faith exercised and stirred vp with continual exhortations so long as we liue least we being ouercome with the cares of this world should forget and neglect the rich blessings and euerlasting treasures of the life to come Verse 1. I will lift mine eyes vnto the mountaines from whence my helpe commeth These words do include a coÌ„parison betwene the mountaines which bring helpe and succour the mountaines that bring desolation and destruction as euery doctrine of faith euery promise importeth also the contrarie if you haue respect to the flesh The godly haue a promise of Christ that he will be their helpe and succour but if we looke to the outward appearance Christ himselfe hanging vppon the crosse seemeth to be vtterly forsaken In like maner there is a comparing togither of contraries to be vnderstande throughout this whole Psalme As though the Prophet should say when tentations trialls of faith are at hand one runneth to this place and an other to that seeking for helpe succour diuers wayes As amongst my people some runne to Bethel some to Gilgal some to Bethauen as mountaines from whence they looke for helpe and succour Euen as in popery they run to euery stocke and blocke as to their onely patrones and helpers with kneeling knocking creping kissing and licking For the reliefs and comforts are infinite which the heart beleueth and seeketh after when it is in trouble and distresse And it is