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
after this speake touching the argument of this Psalme No doubt it is that the first pare of the psalme is a plentifull notable description of glorie which Christ had in his resurrection triumph and sitting at the right hand of God for euer shall haue For as in his passion he was brought low and debased worse then Angels and men so rising froÌ„ death to life triuÌ„phing he was placed in high dignitie of glorie as in the 2. Philip. it is saide Therefore hath God exalted him geuen him a name which is aboue all names c. This glorie did the Apostles beholde whole 40. dayes together For there saw they mortalitie to be fullie wholie abolished in christ they sawe a new nature shining in the light of heauen in a new righteousnes and life And seeing it properlie appertaineth vnto the priest to blesse not only the kingdome of Christ but also the priesthoode of this Lord is here described Let vs therfore hold still the definition of the high priest in the church that the difference betwene Christ and other priestes may be perceaued The hye priest is a person immediatlie sent from God to the publishing of the gospell to pacefie by his sacrifice the wrath of god to pray for vs hauing witnes that he shall be heard and by which person benefites promised in the newe testament are bestowed vpon vs. By this difinition it is cleare what difference there is betwene the priesthoode of Christ and the ministeries of the teachers in the church For he is the fountaine of doctrine which being pronounced from the bosome of the eternal father he hath made knowne Other teachers onlie receaue the benefites mencioned from this master Secondlie he onelie with his sacrifice and intercession pacifieth the wrath of his eternall father But the miseries or calamities of other ministers are not sacrifices for the sinne of mankind but eyther punishmentes for certaine proper offences eyther els tryals or exercises of faith discerning true faith from hipocrisie eyther els testimonies of the doctrine of immortalitie which they professe and are signes tokens nothing failing coÌ„cerning the iudgments that shalbe Last of al the high priest by his merit efficacie geueth spritual blessing that is delyuerance from the curse of the law froÌ„ the wrath of God forgeuenes of sins the holie ghost life euerlasting as in the 1. of Iohn is written Out of his fulnes we al haue receyued grace for grace Other teachers are onlie ministers of the worde of the gospel of the sacraments by the which the sonne of god is effectuall Let this high priest therefore be discerned from Prophetes Apostles and other teachers in the church as Iohn baptist saith I baptise you with water but he baptiseth with the spirit Mat. 3. cap. The second parte of the Psalme is a tragical sermoÌ„ concerning punishmeÌ„ts of the Iewes who with most cruel kindes of death persecuted Christ and his Apostles for vnto these denounceth he destruction of theire regiment and of theire church and also perpetual banishment thraldome This comminatioÌ„ or threatning can no man read without great feare of minde speciallie seing the thing sheweth that the regiment of the Iewes was so distroyed that it could neuer be restored that the Iewes were punished with perpetuall banishment Also let that come into our consideration which Paule Rom. 11. settes before the reader If God haue not spared the naturall branches much lesse shall he spare the wilde or vnnaturall branches That is if the Iewes were destroyed with so horrible punishmentes for theire vnthankfulnes and contempt of the gospell out of whome Christ was borne after the flesh let vs feare like punishmentes of contempt in greeuous offences sithence the same God is iudge both of Iewes and Gentiles But now let vs proceede to the exposition of the Psalme sVere 1 O Lord in thy strrngth shall the king be glad And in thy sauing helth how exceedinglie shall he reioye THis Pean or solemne songe is a most ioyfull victorie of Christ raysed from death to life and making glorious tryumph ouer sinne death the deuill and hell For as by reason of our sinnes he was weake and mortall and cryed aloude vpon the crosse My God my God why hast thou forsaken me So being exalted by the right hand of God for our righteousnes he spoyled his enemies and caryed them captiues in his triumphes bereaued of all power As in the 2. to the Coloss and in the 68. Psalme is written Men say that Epaminudas Prince of Thebes in accomplishing his greatest exploytes saide that he reaped this speciall profite or fruite of his enterprises in that he had his parentes the beholders of his glorie So there is no doubt but the sonne of God reioyceth in the iudgement and testimonie of his eternall father approouinge and helping forwardes his victorie against the deuil and his champions Being fully repleate with this inspekeable ioy he affirmeth that he is well apayd and reioyceth and that hee can neither by wordes or outwarde apparance sufficiently declare the greatnes of his affecte But seeing this his victorie is also oures let vs with ioy embrace the same and let vs lay foorth the same as a Gorgon or Shield of Pallas before the kingdome of the deuill crying aloude with Paule 1. Cor. 15. Death where is thy stinge Hell where is thy victorie Thankes be to God which hath geuen vs victorie through our Lord Iesus Christ Vndoubtedly if with perpetuall minde and consideration we were conuerted vnto the image of Christ thus rayses from death and ascending vp into heauen we should more easelye beare the sorrowes of this most short and most transitorie life and we would lesse be afrayde in the middest of death But our hearts are too colde in considering vpon the promises of Christ Be ye of good cheare I haue ouercome the world Iohn Againe I liue and you shall liue Let vs therefore craue of God that he would with his holy spirite illuminate in vs the consideration of these speciall matters and also woulde geue vs ioy and confidence which is the vanquisher of feares and doubtinges Verse 2 Thou hast geuen vnto him his heartes desire And hast not denied him the prayer of his lippes I Haue before now and then saide That prayer is after a twofolde manner The one which proceedeth from cogitation of minde and a confidence illuminated in the will of God and fleeing vnto God inwardly crauing and expecting good thinges The other which is made with the tongue expressing those motions of the heart and the heart therewith agâ—â—â—ing And God requyreth an expresse veice that others may be instructed confirmed Yea that euen the deuils when true prayer vnto God is heard may tremble for feare and flée away Therefore it testifieth that both sortes of prayer is heard of God For what can the bountifull hande of God deny vnto his onely begotten and beloued Sonne But seeing the Sonne hath
remain any State of Churches and Schooles which is by Gods benefite now stablished wherein the light of the Gospell is restored But such a State shall remayne yet yea though the worlde and the deuill withstande the same as Christ himself saith in another place The gates of Hell shall not preuaile against the Churche Mat. 16. And because many are the impediments therof the Psalme in this Consolation plamly sheweth who he is that shall helpe this Church It affirmeth that God will be present when we pray and that hee will heare vs gouerne helpe defende and delyuer vs. Therfore let vs not be discouraged that wee at any time forsake our profession no although many there bee which are against vs and many impedimentes chaunce vnto vs. Verse 5. The Lorde alloweth well the iust mannes doinges But the vngodlie man and his speedie violence doth his soule abhorre HE amplifyeth the Consolation with an Antithesis or contrarietie of the true Church and the rest of the skimme of Mankinde God sayth he by manifest testimonies sheweth that hee fauoureth the true Church because hee calleth her and geueth his worde vnto her This notable testimonie of the loue of God towardes his Church doth the 147. Psalme foreshewe in this maner Verse 19. Which gaue his worde vnto Iacob and his righteousnes and iudgementes vnto Israel Verse 20. He hath not dealt so with euerie Nation nor hath not made knowen his statutes vnto them For as the Princes beneuolence towardes a base and meane person shyneth not nor is more apparante in any thinge then in familiar communication together So the loue of God towardes vs may chiefly by this testunonie bee esteemed whereas he comming from his secrete throne speaketh familiarlie vnto his Church and geueth her his assured and expresse worde But the other multitude of Mankinde which heareth not this worde but defendeth vngodlye opinions and vngodlye worshippinges with too too open crueltie doth God most bitterly hate and most specially abhorre as aboue in the fifte Psalme he sayth Verse 5. Thou art not a God that deliteth in wickednes For as Lucilius sayth if I so may vse his wordes A vertue tis to geue honor that to hee is due As enemie eke the enemies and euil men to puisue Againe defender for to be Of good men and manners godlie Verse 6. It shall raine snares Fire and Brimstone vpon the vngodlie And whirlewindes shall be the portion of their cuppe THe sentence of this most sorrowfull Commination is not obscure if we consider the examples In the Historie of the burning of Sodome it is expresly sayde The Lord raineth Fire and Brimstone from the Lord. Here is mention made both of the eternall Father and of his Sonne So as all the Posteritie might consider so great a matter to be done by the singular determination of God and not by any casualtie and that we should know al men and all Nations in the world are warned by this example Without al doubt great is the wrath when the selfe Sonne of God is the Minister or Officer to execute this horrible punishmente So in the 16 of Numeri it is sayde of the punishinge of those seditions persons There went a Fire from the Lord it slew two hundreth and fiftie persons But why doe I collecte Examples of presente punishmentes in this worlde when as in the 20. Chapter of the Reuelation of Sainte Iohn it is most euidentlie sayde concerning the euerduringe punishentes for that same Antichrist and the Turkes ordeyned And a Fire came downe from God out of the Heauens and destroyed them and the Deuil which seduced them was cast into the lake of Fire and Brimstone where the Beast and the false Prophet are tormented day and night worlde without ende Verse 7. Because the Lorde is iust and hath loued Righteousnesse The countenances of them hane seene his equitie THis last little Verse D. Luther expoundeth thus They are not broaken or squashed with persecution but persiste constantly looking for the promises of Righteousnesse Therefore doe they finde by experience that God loueth righteousnes The xij Psalme Miserere mei Domine c. THE ARGVMENT ALthough this pitifull moane is touching the small number of the godlie ones applyed vnto the state of all ages Yet doeth it chieflie pertaine vnto the last olde age of the world wherein Antichrist bearing sway greater is the confusion of opinions of worshippinges and of mens liues or conuersations For touching this doting olde age of the worlde Christ saith Luke 18. Thinke ye when the Sonne of man commeth that he shall finde faith vpon Earth And in the 24. of Mathew Because iniquitie then aboundinge Charitie of manie shall waxe colde For faith towardes God being extinguished and loue also towardes our neighboure what godlinesse can there be what holines or what equitie But because it is needful that in mankinde there be alwaies a Church remayning God affirmeth that hee as yet doth raigne and that he will be aduenged vpon the tyrannie of Antichrist in the behalfe of his chosen ones by stirring vp godlie Teachers which shal both reprehende Idolà trie publish true doctrine and consolation vnto the Church When as therefore great were the darcke clowdes in the Churche not manie yeares since and that the lighte of the Gospell lay oppressed with the Sophisticall laberinthes of Sentenciaries with the superstitioÌ„ of Chanons and Monkes and sundrie worshippinges of Idoles Luther being by God inspired and illuminate reformed the state of doctrine and called agaiâ—â— the church vnto her fountain shewed the differeÌ„ce of the Law of the Gospel made knowen Iustification of Faith toke away erroures in Doctrine of Repentance distinguished true worshippings of God from hipocrisie of mennes traditions and shewed the vse of both Sacramentes which God hath instituted For this so greate a benefite let vs geue thankes vnto God the Eternall Father of our Lorde Iesus Christ and with feruent hearts let vs craue of him that he woulde confirme that which he hath begun in vs. Psal 68. ver 29. Verse 1. HElpe me O Lorde because the holie man pearisheth because the Faithfull are minished from amonge the Sonnes of men THe first Verse descrybeth an vnspeakable moane or Lamentation of the Church oppressed with Tyrannicall Rule of Antichrist For as Moises when he was brought back into the Straites of the hilles and of the redde Sea cryeth not but groaneth and with his heauy moane filleth the eares of God So the remnante of the godlye ones in the laste olde age of the worlde toyne together theyr prayers and groaninges for delyuerance from the kingdome of Antichrist and for wholesome reformation of Doctrine and worshippinges of God Thou feest say they Oh God what and how great a confusion there is of their wicked opinions and Idolatryes Restore thou therefore the true kinde of Doctrine and true worshipping of God This most feruent Prayer of the Church was not made in vaine but obtayned of God the Reformation of the same doctrine
neglected and cast away of God For in deede the most sure signes or tokens of neglection and indignation are forgetfulnes and turning of the face another way And so often as Consolation deliuerance is deferred we fall down into this opinion that we thinke we are forsaken of God and cast away from him After this he wrastleth with him selfe purposinge diuers matters in his minde wherewith yet he can neither be helped nor relieued For the woundes of the heart cannot be healed but by the helpe of God Last of all he encountreth with his enemie the deuill which casteth such illusions before his eyes that hee séemeth straightway to escape his daunger which wrasteleth with him and to tryumph ouer him But I will make no longer discourse of this matter But let the godly ones in time of their sorrowes and when they reade the Psalmes and propheticall Historie consider well these most speciall matters whereas the descriptions of such sorrowes are extante to teache and comforte vs. Verse 3. Looke vpon me and heare me O Lorde my God Illuminate thou mine eyes leaste I sleepe in death Verse 4. Least mine enemie say that I haue preuayled against him And they that trouble mee will reioyce if I shall faile TRue Inuocation or Prayer is the chiefest sauegard of a godly minde in such sorrowes which elswhere are named the sorrowes of death and daungers of hell Therefore vnto this most strong Tower flyinge he sayth Looke vpon me and heare me Illumine thou mine eyes c. Least mine enemie say c. But let the Reader in this place consider how aptly euery remedy is geuen for euery disease He sayde before that God was estranged from him Now ouercomming the heauy and sorrowful temptation he perswades himselfe that with Gods fauourable countenance he is looked vpon and is most assuredlye heard of him Whereby we learne what maner enterchanges of tryalles and Consolations there are in the godly ones He addeth moreouer Illumine thou mine eyes These wordes are opposed vnto the little clause How long shall I looke for helpe in my soule For the light of the phrase in this Scripture signifyeth Consolation and gladnesse which is the ouercommer of death As if he saide With mannes councelles and comfortable helpes could I not be helped but when thou shewedst me remedies for my sorrowes I haue felt delyuerance and in thy goodnesse haue I found rest Finallye he craueth victorie agaynst the Deuill which is wonte gloriously to tryumph euer sillie soules plucked away from God Neyther is it obscure in what respecte these thinges be spoken Verse 5 But I haue trusted in thy mercies My heart shal reioyce in thy saluation I wil singe vnto the Lord because he hath done me good LIke as they which get the victorye doe singe Paeana or songe of solemne prayse to God So the godly ones feeling the destruction of the workes of the Deuill and the vtter ouerthrow of Sathan vnder their feete haue these wordes alwayes in mouth and minde We render thankes vnto thee Eternall liuinge and most true God that thou sufferest not the iust man to pearish for euer nor art delited in our destruction but geuest vs at length after sorrowes gladnes and grauntest vs the victorie through our Lord Iesus Christ With these testimonies of heauenly deliuerances we being confirmed do acknowledge honour thy mercy thy presence in thy Church c. The xiiij Psalme Dixit Insipiens corde suo THE ARGVMENT THis psalme is a sorrowfull Sermon accusinge and bewailing the lamentable corruption of mankinde That is the darkenes of mannes minde and his will sliding awaie from the wil of God and the contumacie of his heart in that he is neither made obedient nor can bee made obedient vnto the law of God For the thinge sheweth that this weake and wretched nature of man continuallie carrieth about with her darkenes doubtinges of God Securitie not regarding God Distrust flying awaie from God And Inclinations whereupon manie wandering motions of the minde arise contrarie to the Law of God But God will haue these greate mischiefes to be alwaies perceiued and acknowledged that men may know theie cannot satisfie the Law of God neither by discipline are iust before God But let them seeke for remission of their sinnes by the Mediator Therfore in the ende of the Psalme is added a praier touching deliuerance of the church by the Messias Verse 1. THe foolish man hath saide in his hart There is no God Verse 2. They are become corrupte and abhominable in their cogitation there is not one which doth good GHe Roote of all euils is the obscuritie if mans minde For as a sincere and â—irme acknowledgement of God bringeth forth Feare Faith and Loue towardes God So the lack of this knoâ—edge in mans minde bringes foorth â—oubtinges of God and of his preuidence and a blinde securitie whereby it comes to passe that men doe not feare the iudgement and wrath of god as also loue of our selues whereby we serue more oure own pleasure glory then the glory of God For in déede al men are not altogether godles persons and Epicures But yet ouen they also which liue most modestlye of others retaine still doubtinges in their minde As who say Will God take care ouer vs will he punish vs wil he receiue vs into fauour will he heare vs will he helpe vs wil he geue vs life euerlasting and eternal blessings These doubtinges are no slender mischiefes but are the fountaines of lewde Inclynations in the will and heart of man Verse 3. The Lord from heauen beholdeth the sonnes of men to see if there be any which vnderstandeth or seeketh after God THis perspicuous or cleare affirmation is opposed to to the first Verse The vngodly ones denye that there is a God or in deede doubt of the same But the worde of God cryeth God from heauen beholdeth the sons of men He is truely a God yea he is the Creator the Searcher and Judge of mankinde For to looke vpon signifieth not at all a vayne beholder but him that maketh him selfe knowen by his worde and testimonies and which instituteth the ministerie of teachinge in the Church and one that by manifest examples punisheth all grieuous sinnes Verse 3 They haue all gone out of the way they are altogether become vnprofitable and vile there is not one that doth good no not one CErtaine subtile persons do altogether trifle with the vniuersal meaning and say it is the figure Sinechdoche that is part interpreted for the whole All haue gone out of the way that is many in all orders or decrees But in the meane time they contend that others are not to be accused which liue honestly This Sinechdoche is a filthie and horrible lye wherein the seueritie of Gods iudgement and the greatnes of his mercy are obscured For it is needfull that there be a difference séene betwene the lawe of God and politique lawes The lawe of God accuseth not onelye
these were not onely discomfited but that he had suche a tryumphante victorie as in steade of vngodly and false foresworne citizens afterwardes nations themselues yelded vnto him and began zealously to obey him Neither in deede is it a matter difficill to apply the meaning of this litle verse vnto Christ whome the hye préestes princes and greate multitude of peoples in his countrie with horrible furie persecuted and practised to put to death But for these false citizens the church was gathered and ioyned vnto him from amonge the gentiles And he is truely the chéefe heade of the nations that is of the churche vniuersall gathered from out of the séede of Abraham and the gentiles geuing life euerlasting vnto the same which Dauid could not by any meanes do Verse 47 The Lord liueth and blessed be my stronge God and let the God of my saluation be magnified Verse 48 It is God that reuengeth my cause bringeth people in subiection vnder me Verse 49 Thou art my deliuerer from mine enimies and from them that rise against me shalt thou exalt me and deliuer me from the vngodlie person Verse 50 For this cause will I magnifie thee amonge the nations oh Lord and will singe a Psalme vnto thy name Verse 51 Thou that exaltest the welfare of the kinge and performest mercies vnto Dauid thine anoynted and vnto his seede euen for euer and euer IN conclusion he affirmeth he wil render this thanks that he will celebrate or solemnishe these benefits to the ende the presence and glory of God may be in his church acknowledged and that many may learne to feare God call vpon him For vnto this end specially are thankes geuings to be referred that others being encouraged by our testimonies touching the benefittes of God might be in the same faith confirmed towards him and truely beleue that God is present in his church that he punisheth despisers of his heaueuly doctrine and worde and that he vnfainedly heareth receyueth and helpeth which conuerte vnto him and call vpon him The xix Psalme Ceeli enarrant gloriam c. THE ARGVMENT EVen as the xvilj Psalme may be interpreated two wayes first in deede historicallie touching Dauid and secondlie allegatorie touchinge Christ So the first parte of this Psalme may either be expounded concerning the glorie of God which shineth and is perceyued in the workmanshippe of the world either els of that true glorie which the doctrine of the gospell sheweth for both meaninges are true and haue in them verie muche erudition But if anie man had rather embrace that meaning which is referred vnto the onelie aduancement of the Gospell I will not anie waies be against him The second part without doubting entreateth of the efficacie of the gospel and discerneth the same not onelie from philosophie but also from the law which commaundeth that which is right and forbiddeth that which is wronge For philosophie can not heale the woundes of the conscience nor call backe mens soules from hell seeing it teacheth no certaine thing touching the will of God nor our saluation Bee it much lesse to purpose then that the lawe may be a hauen or succoure for our conscience strugling with sinne and death when it wonderfulie encreaseth our feares and astonishmentes with her threatning thunderbolts Therefore the alone preaching of the gospell hath force and efficacie that it may raise vp or comforte and confirme our consciences so wrastling and as it were to call them backe from death to life The third parte is a prayer agreeing with doctrine of the gospell For as the preaching of the gospell discribeth the mercie whereby God receyueth and preserueth wretched mankinde flying vnto the Mediator So in fine it craueth forforgeuenes of sinnes and clearly discerneth sinnes of ignorance negligence not wilfullie performed from transgressions against good conscience Concerning this difference as I am inexpounding I will saye more Verse 1 THe heauens declare the glorie of God and the firmament sheweth his handie worke GOD hath manye properties contayned in the phrase of glory which do shine in the workmanshippe of the worlde The order of the bodies in the worlde in the heauens in the elementes in thinges growing and in the same mind of man as a difference betwene good thinges and euill doth shewe the wisdome of God For seing it is imposible that this bewtifull order of thinges may by chaunce or happe appeare or remaine needfull it is that a skilfull workmaister must then be the principall cause of the worldes creation Moreouer the power of God is plainly seene in the greatnes of the heauenly bodies and swiftnes of theire mouing For who is not amased at the consideration of the Sunne which not without cause is of Plato called Oculus mundi the eye of the worlde For although the Sunne as the Mathematistes affirme is a hundreth sixtie and sixe times greater then the circuit of the whole earth yet this greate bodie dayly from the rysing vnto the setting thereof by the most mightie hand of God is caried aboute when as in deede if he should take his course on earth he passeth in his circuit euery hower 225. Germain miles And the goodnes of God towards mankinde is here perceyued because all thinges which are in this world are made and ordayned for mans sake I will not adde mo arguments to confirme this sentēce because the whole nature of thinges is a notable testimonie touching God the workman and his wisdome his power and goodnes I might rather adde a complaint and that the blindnes in many Athistes is to be lamented which contend that all bodies aboue and belowe are of meates as it were so wrought and made and that all things are suffered of vs by chaunce Notably therefore saith Cicero 2. lib. de natura deorum All this discription of the Skyes this so greate beautie of the heauēs may they séeme vnto any wise man to be made of bodies running hether and thether by chaunce and without aduisment or coulde any other nature hauing witte and reason bringe these thinges to passe which not onlye that they might be brought to effect haue wanted reason but without great reason can not be vnderstoode what maner thinges they are Againe for who would say that he were a man who when he sawe so vnfained mouinges of the heauens so firme orders of the skyes and all thinges so connexed and fitly framed would deny any reason to be in these and would say these are donne by chaunce which by how much prouidence they are done so by no capacitie can we attaine the same For although that nature be wholy created to make testimony of God that he is wise mightie bountifull and a friēd vnto mankinde yet full and perfecte glory can not be geuē vnto God without acknowledgement of the sonne of God And then it is attributed vnto God when we learne the worde of his gospell and by faith do acknowledge the sonne It is néedfull then that there