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
Paule sayth that he is able through Christ to doe or to beare all thinges to abound and to lacke to be full and to be hungry to be praysed and to be dispraysed c. and that because we haue a kingdom in heauen and we looke for a Sauiour who hath begunne to giue vnto vs these thinges by the word and Sacraments And if he leaue vnto vs no more but the ministery of the word sincere and sound we care not much for all other thinges This is therefore a singular promise and consolation that the Church and the word shall endure to the ende of the world not by the counsell or wisedom of man but by God him selfe clothing his ministers with saluation Albeit therefore that vnder Achas and other vngodly Kings all thinges were full of idolatrie yet were there certeine Prophets by whom the word was preserued And in the time of Christ the blindnes of that nation was incredible and such as I thinke neuer was before Notwithstanding there was Anna and Simeon which then acknowledged and preached christ This is in deede the great worke of God thus clothing with saluation that is with his mightie and victorious word with his true and holy worshippe his ministers that out of the mouthes of men our saluation and our glory may be heard This is a farre more excellent clothing then were those Aaronicall garmentes of Moises that the Pastours and Preachers of the Gospell are furnished and adorned with the wordes of saluation and the doctrine of truth whereby they may be able not onely to instruct the people committed to their charge but also to confuâ—e and confound the aduersaries For to this ende serueth the garment and the clothing of saluation that is to say of victorie which is obteyned by the pure word and holy ministerie The second part of this promise is that he will giue successe and fruite vnto the word to witte that so many as heare these Priestes these Pastors and Preachers and beleeue the word are sanctified and their harts are replenished with peace and ioy they faithfully trust in God whom they know to be well pleased with them and of whom they beleue that they are beloued This peace of the hart is our kingdom of heauen which we haue in this life For it is an incomparable treasure in comparison whereof all the kingdoms and riches in the world are but dyrt and dunge So the Psalme ioyneth these two thinges togither that by the Preachers and Ministers he wil giue his mightie and victorious word and faith vnto those that heare them that so all may be saued and with ioyfull hart may prayse and magnifie such a gracious and a mercifull God. He that beholdeth the outward shewe and face of the Church will iudge these thinges to be false and farre otherwise For these wordes are spirituall and must not be vnderstand according to the flesh For if a man follow the outward appearance he will rather iudge the Pope and the ministers of Satan to be clothed with saluation For they triumph in great securitie euen when they think and speake those thinges which are most contrary to Christ and the true Church On the other side the Christians or the true Church are afflicted vexed tormented within and without of Satan and cruell persecutors No man will thinke these thinges to be saluation or ioy but miseries and perpetuall calamities But turne thou thyne eyes away from the outwarde shewe and appearance and beholde that Maiestie which speaketh to thee in the word and promiseth to be mercifull vnto thee If therefore thou be in the fauour of God if he hate thee not but loue thee if he cherish and defend thee I pray thee what are all the calamities in the world Are they not all be they neuer so terrible and intolerable swallowed vppe in that bottomles sea of the infinite and vnmeasurable mercies of God Verse 17. There will I make the horne of Dauid to budde I haue ordeyned a light for myne anoynted He continueth in the promise of the kingdom the priesthood that not onely the saluation and ioy of the Priestes and the faithfull people should be defended against fantasticall spirites which that nation was neuer without but also that this kingdom should be defended against outward enemies and other nations abroad and at home against seditious persons For like as amonges the Leuites there were many fantasticall and hereticall spirites so in the other estates there were also many seditious heades as the histories doe shewe Howe many had Saul which woulde not acknowledge him for their King After that Saul was killed and Dauid was saluted and taken of the trybe of Iuda for their King all the rest of the tribes forsooke him and followed Ishbosheth the sonne of Saul This dissension endured seuen yeares and six monethes as it is declared 2. Samuel 2. Now who knoweth not what stormes of seditions and battayles Dauid afterwardes suffered in the kingdom Agayne after the death of Salomon this kingdome was vexed with infinite seditions by wicked Ieroboam Agaynst these enormities the Psalme armeth and confirmeth the people and promiseth that the horne of Dauid shall endure being exalted and stablished by the Lorde him selfe Such was the condition of this kingdom that the pure and holy Priesthoode Satan corrupted by sectes and schismes to ouerthrowe the sound and true doctrine of the worde and in the ciuill gouernment he stirred vppe rebellious and disobedient persons Thus Satan rageth with lying and falshood agaynst the spirituall kingdom and with murthers against the politike gouernment that offences of lying and murther might no where be lacking Wherefore as this kingdome must not be esteemed and iudged according to the outward face thereof for then it shall appeare to be a weake a seditious and a miserable kingdome so the Church hath also certeyne promises of peace but yet so that for the most parte it is vexed with offences with persecutions and other afflictions Wherefore we must rest in the greatnes and the excellencie of the promise in the Maiestie of the worde and in the aucthoritie of the promiser who hath promised saluation but yet so notwithstanding that in the common wealth there shall remayne seditious and rebellious persons and in the Church heretiks and sectaries Here haue we neede to be of good courage and comfort assuring our selues that if we were of the world the world would loue vs If we would flatter the Pope and teach the thinges that please him he would loue vs he would not persecute vs he would not throw out the thunderboltes of cursing excommunication against vs as he doth They therefore which will be of the true Church must prepare them selues with a valiant mind to beare and ouercome these offences resting vppon the promises of God which doe wholy consist in this that he is and will be louing and gaatious vnto vs that he will neuer leaue vs comfortles and that 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
this is the difference betweene those that are infected with this poyson the comtempt of the word I meane and the children of God that as they are wholy bent to seeke and aduance the glory of the euerliuing God so are these either inflamed with a diuilish desire to maintaine set forth damnable doctrine wicked opinions and false worship being wholy giuen ouer to serue the god of this world and their god Mammon seeking with greedines and pleasure their owne perdition damnation and so albeit they are already wholy possessed in the kingdom of the deuill yet are they merry and ioyfull but the end shall be such as for their horrible example is set forth in the story of the Sodomites Let vs pray vnto God therefore that he will preserue vs from this impietie and let vs learne to sing this Psalme with gladnes and thankes giuing vnto him for this inestimable benefite of his word and the pure knowledge thereof whereby Christ the onely sacrifice for our sinnes and the sure hope of eternall life is reueiled vnto vs Let vs continually exercise our selues in reading hearing and meditating of this word and let vs neuer think that we haue attayned sufficient knowledge and tast thereof In deede this word is so plenteously set forth in these our dayes that it may seeme to bring with it a lothing and contempt in many but it is not enough an hundred times to haue read it and a thousand times to haue heard it as in the daungerous time of tentations by experience we feele Wherefore let vs abhorre the damnable impietie of lothing and contemning the word of life and let vs embrace that most soueraigne vertue which is called the Reuerence of the word For Satan sleepeth not and in deede he is neuer so strongly armed against vs as when he seeth that we loth and contemne the word or presume of our owne knowledge Verse 1. I reioyced when they sayd vnto me we will goe into the house of the Lorde The like saying he hath in the 60. Psalme God hath spoken in his Sanctuary therefore I will reioyce Wherein is conteyned a comparison betwene his kingdom and other mighty and welthy kingdoms of the worlde As if he should say My kingdom is but a small and a weake kingdom if you compare it with the power of other kingdoms of the world But this haue I that all Kings and kingdoms haue not namely that in my kingdom the Lord him selfe the King of all Kings speaketh out of his holy Sanctuary therefore my kingdom is the kingdom of God and therein I reioyce Euen so here sayth he I reioyced And why Because it was sayd vnto me we will goe into the house of the Lord. That is God hath promised that we shall be that people which shal enter into the house of the lord And should not this cause my heart to reioyce For when I behold all other nations I see them goe into the house of the deuill and the temples of Idols I see they know not the true God neither doe they worship him Great cause haue I therefore to reioyce because I haue the promise of God that I shall goe with my people into the house of the Lorde Dauid sheweth him selfe here to reioyce and be glad for 2. causes not onely that the Lord had appoynted a place wherein he would be worshipped euen the holy hill of Sion but also because he had the consent of his people so obediently to ioyne with him in the true seruice worship of the lord Often times the Lord had before promised by Moises that he would appoynt such a place for his Sanctuary as should be certaine and stable for euer and yet aboue a thousand yeares togither the Arke of the Lord was caryed hither and thither from tent to tent from habitation to habitation hauing no certaine place to rest in But afterwardes it was shewed vnto Dauid that the Lord would haue it remaine in the hil Sion and that he would haue there a temple builded wherein he would be worshipped By this example we are admonished that we haue double cause to reioyce when so euer the Lord doth not onely incline our hearts by his holy spirite to the obedience of his word but also doth draw other vnto the same with vs that we may be al ioyned togither in the fellowship of faith We see the stubburnes of mans heart to be such that the greater number alwaies murmureth when so euer the Lord speaketh and therefore no small cause haue we to reioyce when we all consent togither in one spirite and and one mind in the true seruice and worship of the Lord. These wordes I reioyced when they sayd c. seeme to be very simple and to conteine in them no great matter But if you loke into the same with spirituall eyes there appeareth a wonderfull great maiestie in them Which because our Papistes can not see they do so coldly and negligently pray reade and sing this psalme and other that a man would thinke there were no tale so foolish or vaine which they would not either recite or heare with more courage delight These wordes therefore must be vnfolded layd before the eyes of the faythful For when he sayth we will goe into the house of the Lord what notable thing can we see in these words if we doe but onely beholde the stones tymber gold and other ornaments of the materiall temple But to goe into the house of the Lord signifieth another maner of thing namely to come togither where we may haue God present with vs heare his word cal vpon his holy name and receiue helpe and succour in our necessitie Therefore it is a false definition of the temple which the Papists make that it is a house built with stones tymber to the honour of god What this temple is they them selues know not For the temple of Salomon was not therefore beautifull because it was adorned with gold and siluer and other precious ornaments but the true beautie of that temple was because in that place the people heard the word of the Lord called vpon his name found him mercifull giuing peace and remission of sinnes c. This is rightly to behold the temple and not as the visured Bishops behold their idolatrous temple when they consecrate it These are then great causes of ioy and gladnes to haue access vnto the Lord to heare this consolation that he is our God which will heare vs which will deliuer vs in the time of trouble which will forgiue vs our sinnes and at the last will giue vs euerlasting life For these great benefites sayth Dauid we giue thanks vnto God and we reioyce that we may come togither into that place wherein God worketh all these things by the power of his word For it is the word alone whereby we knowe God whereby we come vnto God and whereby he bestoweth these great benefites of his fauour and loue
holy Ghost permitteth here to the wicked dominion and tyranny ouer the godly which they are compelled to suffer Like as we are compelled not onely to see but also to suffer the tyranny of Antichrist and the power of his kingdom persecuting destroying murthering the Christians and raging against them with all kind of tyranny Yea we are compelled moreouer to suffer the tyranny of Satan vexing and terrifying my heart and the hearts of the brethren which beleue in christ This dominion or tyranny the holy Ghost calleth the rodde of the wicked and comforteth vs that as the Lord liueth their tyranny shal fall and shall not rest vpon the lotte of the godly The lotte of the iust is as much to say as the portion that is the number or congregation of the iust Like as Christ calleth them the little flock and Paule the poore Saincts Ouer these sayth he although the tyrannes doe rule yet shalt not their power endure Although the persecutors of the Church doe oppresse the faithfull yet shall they not doe so alwayes neither shall their counsells haue that successe which they desire For they thinke to roote out this doctrine for euer but that shall they neuer be able to doe Therefore albeit ye suffer in the meane time faith the holy Ghost yet know ye that my will is that they which beleue in me shall neuer perish but shall be preserued to life euerlasting Here then haue ye whereunte ye may trust in all your tentations But behold the reason which the holy Ghost here vseth to proue that the scepter of the wicked shall not rest vpon the iust God is moued saith he to helpe and defend the iust For else it might so come to passe that God should haue no Church at all and the iust should put forth their hands to wickednes So we finde in Ieremy that before the people were deliuered into the handes of the Babylonians they had a promise that after seuenty yeres they should returne againe to Ierusalem because they should not be brought into doubt of Gods mercy and so vtterly despaire and falling away from God should turne to gentilitie As it is in the Psalme lest the godly should turne to folishnesse that is to say should blaspheme and become impatient This is the cause why God ioyneth the promise of the word with the execution and performance of the deed or else the godly should be driuen to desperation We see how many are cast downe with aduersity by the losse of goods wife children and other things which are deare vnto them Except therefore their mindes were raised vp againe and comforted first with the worde and promise and then with the performance and execution of the same many would say there were no god Therfore God must needs shew him selfe to be a God not onely in word but also in deede Dauid had great promises of God and yet by his owne sonne he was driuen out of his kingdome and so persecuted that he was compelled to flie away barehead and barefoote This was a sore tentation Wherefore the great and ample promises made vnto him could neuer haue raised him vp comforted him againe except God had in deede deliuered him out of this greate misery and affliction Euen so if we had no more but the promises of God to support vs against the Papistes and aduersaries of the word yea if God did not in deede fight for vs and defend vs against their tyranny we should be swallowed vp with sorrowe and brought euen to desperation God therefore worketh both wayes he raiseth vp with the word and promise and deliuereth out of troubles and afflictions by execution of the deede that according to the saying of S. Paule the tentation should not be aboue our strength but should haue an ende and we learne by our owne experience that the first commaundement I am the Lord thy God is most certayne and infallible Therfore when he saith Least the iust should put forth their hand to wickednes it is as much as if he should say least the iust shoulde turne away from God and fall to gentilitie For God hath a double care ouer the faithfull first that they be not ouercome but may ouercome the tentation and this he doth by the word and promise The second is that the tentation be not perpetuall Euen so must we be vndoutedly perswaded that besides the infallible promises which we haue of the good will of God towards vs and in the end of euerlasting life we shall be also deliuered and our aduersaries destroyed albeit we can see no maner of way or possible meanes howe it may be done This is it then that this verse here setteth forth that God is so carefull for the safety of his people that he seemeth to feare least they shoulde put forth their hand to wickednes fall away from him whereby it might came to passe that he should haue no people so there should be no god For God is the God of the liuing and therefore he must needes haue a people Wherefore there must euer be some remayning which may praise and worship him If there must needes be such a number remayning God must of necessitie make an ende also of tentations But here we must beware that we doe not appoynt the time of this deliuerance For before that come God will haue vs tryed to the vttermost and brought to that extremitie that all our hope and trust shall be vtterly spent we at the poynt of desperation Now when we are brought into this case that we can see nothing but desperation then euen then God sendeth comfort in death he sheweth life and euen in damnation he bringeth saluation briefly of nothing he maketh all thinges and when all hope of remedie is past then beginneth he to worke and frameth all newe agayne in most perfect wise Thus can not the God of this world doe This is the singular worke of God therfore that when thou thinkest thy selfe cleane cast away and vtterly forelorne euen then thou shouldest be most sure and safe and most gloriously shine as the day starre in the firmament These things are easily taught but by experience we finde and feele how farre they passe all reason and power of man how hardly we can beleue that God maketh all thinges of nothing that he is carefull for vs whether we be afflicted in the flesh or in the spirit and that he is more mindefull of our deliuerance then we our selues can be These thinges therefore must be often diligently taught that we may learne that heauenly wisedome which the first commandement setteth forth vnto vs namely that our God is suche a one as of olde thinges is wont to make all new of poore to make rich of despised glorious And this last we would all gladly haue but that wil not be except contempt and pouertie doe goe before Here haue we then a singular promise and consolation As if he should say
captiuitie or captiues of Syon we shall be like them that dreame By Syon is signified that people which had the promise of the comming of christ For redemption and saluation was first promised to the people of Syon and to the children of Abraham after the flesh This people was in bondage vnder the lawe and by the lawe vnder the captiuitie of death and sinne Now if this people complaine of their captiuitie and sigh for their deliuerance what â—â—all we thinke of the Gentiles which liued in idolatry in their owne lustes without any law without god He could not therefore haue signified a more generall and more greeuous captiuitie then when he saith that his owne people of Syon did long for this deliuerance which in outward appearance was moste holy vnder Dauid and Saul did mightely flourish But beholde how liuely â—e setteth foorth that ioy which should followe this deliuerance We shall be saith he like them that dreame By this kinde of speech he expresseth the greatnes of their ioy meaning that this ioy and gladnes should be so great that the hart of man should not be able to conceiue it As if he should say when we shall heare of yea when we shall in deede feele and enioy this deliuerance from sinne death so farre passing all that we could hope or looke for the ioy therof shall be so great that it shall seeme to vs but vs a â—reame For so we see it come to passe also euen in particular deliuerances when God suddenly deliuereth his seruaunts out of anâ— great trouble or affliction So it hapned to Peter when he was deliuered by the Angell out of prison Likewise when it was said to Iacob Ioseph thy sonne liueth and ruleth ouer all the land of Egypt he was as one reysed out of a dreame and could not beleue it vntill it was shewed vnto him by certaine tokens to be true in deede Here then is set foorth vnto vs the inestimable grace whereby we are redemed through the blood of the sonne of God who did not spare him selfe and his owne life that he might set vs free from the power of the deuill the wrath of God death and eternall damnation But mans hart is not able as is said to comprehende these thinges The more feeling and â—ast he hath therof the greater alacritie courage hath he to goe through all daungers The lesse feeling he hath the more he is shaken with terrours and at the length looking backe to Egypt with the Israelites seeketh other helpes â–ª Our heart therfore must wholly rest in this redemption we must labour to haue some part of this tast and feling which the Prophet rightly compareth to a most ioyful pleasant dreame They that further list to inlarge this inestimable benefite of Christ or this deliueraÌ„ce haue here occasion to amplyfie the same first by the person of the redemer then by the person of the redemed by their former state and misery of the power of the deuill of the hugenes and horrour of death of the force of sinne c. For these things had wholly deuoured all mankind could not be ouercome but by the sonne of god This is that vnspeakeable most glorious redemption which rauisheth astonisheth the mind with ioy They therefore that feele not this ioy haue not truely receiued nor felte this benefit but the word is as a â—ome or a froth in their mouthes Verse 2. Then shall our mouth be filled with laughter and our tongue with ioy Then will they say emong the heathen The Lord hath done great things for them This Psalme hath in it a singular maiesty therfore the Prophet vseth here many figuratiue or borrowed speeches By laughter he signifieth the voice of the Gospell For y Gospel should be to vs nothing else but ioy gladnes especially if we compare it with the law For the law terrifieth killeth whose vse â— office is to brâ—â—â— to mollifie the hard stony harts of the impenitent as Ezechiel saith For they must be broken with this yron scepter as it were and beaten downe to hell as the Psalme prayeth Let the wicked be turned into hell and all nations that forget God. For seeing they haue a heart of yron and as the Prophet sayth a brasen forehead they must be terrified with the thundrings of the lawe that is they must be brought to the feare of Gods iudgement and filled with the terrour of death as it hapned to the people of Israell at the mount Sina when the law was published by the voyce of the lord But they that haue a fleshy heart that is to say a soft and a tender heart may not be killed with the law but reuiued and raysed vp with an other kinde of doctrine which the holy Ghost here calleth laughter and ioy that is to say the Gospell This is the right diuiding of the word which S. Paule speaketh of to preach set forth to the impenitent and hard harted the threatnings of the law the wrath of God against sinne the terrours of Gods iudgement but to the weake and broken harted the sweete comforts of the Gospell that they which are secure without feare may nowe learne to feare the Lord and they that are to much oppressed with feare may be of good comfort and now begin to trust in the lord This difference betwene the law and the Gospel is wel knowne but by experience and practise it is not so well knowne For our infirmitie is such that we are rather touched with the sense of sinne and death then with the laughter and ioy that is the sweete comfortes and ioyfull promises of the Gospell For to speake of my selfe and of mine owne feeling the redemption and life giuen by Christ doth not so much pearce my hart as it is terrified with one word or one cogitation of sinne and of the iudgement of god The cause whereof is for that we can not sufficiently learne this difference betwene the lawe and the Gospell For although it be both written and taught yet is it not so effectually felt in the heart Els should it follow that terrified heartes should cast away all heauines for to them as is sayd perteyneth the voyce of laughter and ioy and not the voyce of terrour and heauines And here also we find Satan to be our deadly aduersary which most subtilly disputeth with vs touching the lawe and vseth such arguments as we can not deny For when he layeth vnto vs our sinnes we are constreyned to confesse and to acknowledge them which albeit we couer them some times before men our conscience as a thousand witnesses pronounceth against vs and wil not suffer vs to forget them or hide them Whereof sometimes ariseth also a doubting or mistrust euen of holy workes I speake nothing of those which are manifestly wicked With these dartes Satan pearceth and greeuously woundeth the soft and tender hart onely because
pray Let the faithfull rest therefore in this comfort that their oppression and affliction shall neuer be so great but their deliuerance shal be greater And if they thinke otherwise they thinke not well For this is the summe effect of the first precept which Dauid here expresseth with the Lord there is plenteous redemption For this is to be a god in deede euen to redeme and to deliuer yea that with greater maiestie and glory then of any mortall man it can be conceaued Verse 8. And he shall redeme Israel from all his iniquities This promise is a conclusion of the Psalme Wherein againe he sheweth what cause he had to pray what we also in like daunger should hope for And in deede it is a sweete and a ioyfull thing to behold the goodnes of the Lord not onely in that he giueth gouerneth and preserueth this life but much rather in that he sheweth him selfe an enemie to sinne and death and this he doth to saue and to deliuer vs from the daunger thereof For this is it that maketh all other gifts of God more sweete pleasant For although we know that we are the creatures of God yet notwithstanding because we are oppressed with heauines feare death the gilt of conscience and such other calamities we can not enioy the giftes of God with a free and a chereful hart This is then to paynt out God in his owne colours so that this life Gods creatures may be sweete vnto vs when he is sette forth according to this verse namely that he will deliuer his people from their sinnes slay death destroy hel and treade downe Satan vnder his feete Such a God is the God of those that beleue that beleue I say For they that beleue although they be weake and feeble harted and vexed of the deuill and death yet they knowe that God is their deliuerer from all their iniquities Therefore they are reysed vppe with comfort and begin to hope wayting for deliuerance promised in the word Ye shall therefore apply this verse to this ende that it may be as a definition what is the office of God and what his will is properly to doe namely that he will haue to doe with sinners that he will abolish sinne create life righteousnes all good thinges Now the meane whereby God worketh these thinges you know is Christ whom he sent into this world and layed vppon him the punishment of death that they which beleue on him might obteine remission of their sinnes and be made the children of god Thus teacheth and treateth the whole Psalme not of this externall life or good workes but onely of faith and hope towards God through Christ and of the finall victorie ouer sinne and death For these things are not gotten by the workes and power of man but by the worke and power of God alone and they are communicated vnto vs because there is mercie with the Lorde and with him is plentifull redemption This is the onely meanes and the way whereby this victorie is gotten The doctrine of works hath an other end and is so to be taught that the glory of God and the merite of Christ be nothing thereby diminished like as we by the grace of Christ haue sincerely and faithfully euery where handled this doctrine God graunt that the same light may shine also to our posteritie Amen The .131 Psalme Lorde myne hart is not hautie c. This Psalme treateth in a maner of the same matter that the Psalme going before speaketh of sauing that the former Psalme expresseth the contrary more plainely and largely Whereby he most liuely paynteth out an afflicted conscience oppressed with the feeling and burthen of sinne This Psalme hath bene heretofore vsed of the diuines against all maner of pride and presumption a common vice of all mankind and from the which there is not one of vs free neither can it be cured by any other remedy then either by the grace of God or by the wrath of God that is when either the godly by afflictions are corrected with fatherly chastisement or the wicked are plaged with seuere punishment By these meanes presumption the naturall vice of all men is cured Otherwise it is not possible but that man should presume either of his owne wisedom or of his owne power or of his owne righteousnes This pride afterwardes bringeth foorth contention As for example we see how many and sundry wayes men are exercised with such matters as perteyne to the ostentation or to the praise and commendation of the witte wisedome of man For here one man thinketh better of him selfe then of an other one man will be counted wiser and better learned then an other What will such wittes doe thinke you when they shall afterwardes come to the handling of Gods matters Likewise power bewitcheth mens hartes that they can make no ende of proud deuises and counsells The same hapned to the Phariseis hypocrites for that is proper vnto them when they conceiued an opinion of their owne holines and righteousnes To be briefe proud and presumptuous men are troublers not only of them selues but also of the cōmon wealth of the Church of housholds and families of al things else They that are skilful in histories doe see what great euills proud ambitious witts haue alwaies raised vp So in the Church heretiks stirred vp with a perswasion of their owne wisedom are troublers of peace and concord The same commeth to passe also in families houshold matters whereof riseth this prouerbe among the Germanes They which attempt that they can not bring to passe are worthely plagued But who are they I pray you Forsoth euen the whole world For what is he that is contēted with his own gift attempteth not somewhiles to do better more exactly then he is able to accomplish Wherfore the third euill necessarily followeth y like as presumption breaketh quietnes concord alwayes as a fruitful mother breedeth strife dissention so at the last followeth vanitie of vanities the attempts of the wicked are all in vaine This vice reacheth reigneth farre can not be cured by any other remedie as I haue sayd then either by grace or by wrath By grace I meane when by affliction our harts are humbled and we brought to this point that we can thinke modestly of our owne gift By wrath when God oppreseth the wicked with punishments and plagues taketh them away as he take away Pharao whose stubbernes and obstinacie could not be cured but by destruction in the redde sea So the Beniamites did not cease from their furie vntill they were almost consumed In like maner Absolon could neuer be quiet vntill he was hanged vpon a tree Arius also Cerinthus with many authors of newe sectes and errors in these our daies could neuer rest vntil they came to such an end as their acts enterprises did
the truth both which sortes I haue here in few words to exhort to desire first such as haue mind to heare reade the doctrine of truth that they in life will follow that they heare and reade Of the other companie this I haue to craue that for as much as the gracious goodnes of the Lord hath raysed vp before their face such plenty of preachers teachers writers and translators wherby by all meanes to call them and to do them good they wisely againe for their partes wil consider what they haue to do that is to take the time before them not to refuse the riches of Gods great grace offered least peraduenture hereafter ignorance wil not excuse them wheras now the light of truth so euidently appearing wittingly and willingly they stoppe their eyes from seeing their eares from hearing The Lord God of peace father of all mercy consolation for Christ Iesus his Sonnes sake open our hartes and senses that all preiudice pertinacie set aside we may both be willing to learne the right way of perfect faith and truth and no lesse carefull in life to follow that we learne growing vp in grace and knowledge more and more till we atteyne at length to the full measure which is in Christ Iesu our Lord Amen Iohn Foxe THE PREFACE OF D. MARTIN LVTHER VPPON the fifteene Psalmes called Psalmes of degrees YE haue heard me before many times declare in the beginning of my Lectures for vvhat cause I haue taken in hand to expound the holy Scriptures not for any desire I haue to teach nevve and straunge thinges vvhich haue not beene knovvne or heard before for our diuinitie is so vvel knovvn both in the Latine tongue and also in our ovvne Language that vve may seeme novv to haue more neede of exhortation then instruction but because the diligent teaching and setting forth of the vvorde of God is a kinde of Gods seruice or vvorship properly belonging to the nevve Testament being much more acceptable vnto God more holy excellent then vvere all the vvorshippings and sacrifices of the olde Testament and therefore euen vvhen the lavv vvas yet in his ful strength the holy Prophets of God vtterly reiecting the burnt offerings and other sacrifices of the lavv did commend aboue all other the sacrifice of praise In like maner also ought vve so much the more earnestly diligently to set forth this kind of vvorship because that after so great blindnes vvherein vv haue liued the vvisedom of God hath as the Sunne in the mid day appeared and shined vnto vs againe Therefore like as it hath bene counted a maner of seruitude in times past to heare a godly sermon vvhich men vvere vvont to doe euen as they did their seruile labors so must vve novv othervvise thinke that they vvhich teach reade vvrite or heare the holy Scriptures are Gods true Priestes vvhich serue their God vvith a vvorthy and thankful kind of vvorship Albeit true it is also that vve can not here attaine to such full knovvledge of spirituall matters but that dayly vve haue neede to learne them again to be exercised confirmed therin because of the continuall vexations and assaultes of Satan that as vve are neuer vvithout occasions of declining falling from God so likevvise vve should not cease to exercise our selues in the continuall meditation of the vvord of God to the edifying both of our selues and of the Church For there is nothing so pernitious as the opinion of many at this day vvho as soone as they haue gotten neuer so litle knovvledge of this heauenly vvisedom thinke them selues by and by to be greate doctors For seeing that these thinges doe not consist in fine and eloquent talke in reasoning and disputing but in practise and experience directed not by mans reason but by the spirite of God they are miserably deceiued that rest in bare and naked knovvledge vvhich is but vnprofitable vvithout experience and practise In the olde Testament God appoynted but onely the ten commaundements vvherin he vvould haue his people to be exercised and occupyed But vvho vvas there euer amonge the Sainctes of God vvhich could say that he vvas able to atteyne to the vvisedom of the holy Ghost sette forth in those commaundements And shall vve vvhich in the nevv Testament haue the vvhole Scripture set forth vnto vs glory in the fulnes and perfection of our knovvledge Let vs not thinke therefore so highly of our selues but let vs humble our selues before the holy Ghoste and confesse this vvisedom to be infinite and such as vve could neuer fully attayne vnto although vve should spende our vvhole life in the study of the Scriptures For although by the grace of God vve are not vvithout some knovvledge yet because vve are continually oppressed vvith cloudes of tentations vve must haue recourse to this fountaine yea to this fire that our hartes may be kindled therevvith and that vve may giue no place to Satan or our ovvne flesh vvhereby the first fruites of the spirit might be quenched in vs This lothing of Gods vvord vvhich riseth of a false opinion of knovvledge is alas to common at this day For a remedy therefore against this euill Moses commaundeth that the lavv of God should be diligently set forth to the posteritie that is to say should continually be taught and exercised though it vvere neuer so vvel knovvne before For this cause therefore I haue taken in hand to expounde the Psalmes that vve might learne to abhorre this damnable lothing of the vvord of God and also to confirme and as it vvere to nourish the good spirite of God in vs by the exercise and practise of the same But the chiefest cause that moued me hereunto is for that vve knovv this kind of vvorship aboue all other to please God vvhen vve set forth his vvord in teaching in reading in vvriting in hearing c. And this one thing ought to keep vs in the continual exercise of the vvord of god For to teach to exercise and to set forth the vvorde vvhat is it else but continually to offer sacrifice vnto God continually to vvorship God continually to be exercised in the three first commaundements Lamentable it is to see vvhat a multitude there is of such as cōtinually blaspheme God either in teaching false doctrine or in persecuting the truth VVherfore very necessary it is that vve vvhiche in comparison of them are so small a number should serue the Lord our God praise his holy name vvhich both hath giuen vs this life and promised the life to come Moreouer our ovvne daunger giueth vs good vvarning to take heede that vvhiles vve thus neglect loth the vvord vve feele not his heauy vvrath plage vpon vs before vve be vvare For vvhen vve are once vveery of the vvorde then follovveth the contempt of the same vvhich contēpt the Lord so punisheth that he taketh his vvord cleane avvay Hereof the Papacie may be
education First therfore we must beleue not doubt that our prayer is heard Secondly this hearing must be thus defined not that God geueth alway that which we pray for but that which is profitable for vs For God in that he is good can geue nothing but that which is good But we many times doctraue that thing which is not good in deede but seemeth so vnto vs. In such cases God euen then heareth our prayer when he graunteth not that which we desire In that prayer therefore which the Lord hath taught vs first we pray for the sanctifying of his name for the comming of his kingdom that his will may be done before we pray for the things which do pertayne to the vse and commoditie of this life so that in such things we desire that the Lord would do not that seemeth good vnto vs but that which is good in deede The difference therfore in asking those things which we pray for is here rightly set forth So that in those things which pertaine to the glory of God our saluatioÌ„ we must beleue our praiers to be heard without condition But in those things which pertayne to this life albeit we must hope that the Lord will graunt our petitions yet must we pray with condition resigning our wils to the Lords will to do therein as semeth good vnto him profitable for vs For he knoweth what is good for vs but we do not as aâ—so S. Paule sayth Thus must we restruâ— this title to our most faithfull gracious God that he is auditoâ— precum a hearer of prayers as Dauid here speaketh of him Verse 2. Deliuer my soule o Lord from lying lippes and from a deceitfull tongue This verse sheweth the matter or argument wherof Dauid entreateth in this psalme He prayeth for the prosperous successe of the holy word of God and pure doctrine against false and hereticall tongues I sayd in the beginning that this Psalme must not only be taken as an exaÌ„ple for vs to follow or a doctrine to teach vs what Dauid did in this daungerous case or what we ought to doe in the like but also is set forth to comfort and confirme vs against this great offence and stumbling blocke that wheresoeuer the Gospell beginneth to shine there Satan stirreth vp theeues and robbers enemies of true doctrine to hinder the course thereof and therefore when we see that the Anabaptistes and other Sectaries spring vppe at the preaching of the Gospell we should not thinke it straunge but rather it shoulde be to vs a meanes to stirre vs vp thereby the more diligently to watch and shake of all securitie forasmuch as we see that he which tempteth vs sleepeth not and to fight against spirituall wickednes against the which the children of God haue bene alwayes at continuall warre Abel was persecuted of Cain Isaac of Ismael Iacob of Esau. Of this enmitie Satan is the author which alwayes persecuteth God and his trueth not onely with slaughter but also with lying and falshoode To knowe these thinges it is a singuler consolation in such daungerous cases that we be not discouraged or dismayed but may be strengthened and confirmed thereby and moreouer it keepeth vs from securitie which lying tongues aud deceitfull lippes will not lightly suffer a man to fall into We must be ready therefore not onely with the word of God but also and especially with prayer to fight against false doctrine and deceitful tongues considering as Dauid here sayth that the Lord is our deliuerer who only in this daunger can deliuer vs and destroy our aduersaries For the continuall exercise of the word and prayer must goe togither Deliuer my soule that is deliuer me It is a phrase and kinde of speech proper to the Hebrewes Verse 3. VVhat doth thy deceitfull tongue bring vnto thee or what doth it auaile thee Verse 4. It is as the sharpe arrow of a mightie man and as the coles of Iuniper In demaunding this question he goeth about to stirre vppe him selfe and to finde occasion to accuse the deceitfull tongue as he doth in deede most liuely sette forth by two notable similitudes what a pestilent thing wicked doctrine is and what the godly and such as are spirituall doe iudge thereof First he compareth it to an arrowe that is not blunt but sharpe and moreouer which is cast not of him that is weake and feeble but that is stronge and mightie so that there is daunger on both sides as well of the arrowe that is sharpe and able to pearce as also of him which with great violence hurleth the same The Deuill therefore the father of all heresies is here plainly sette forth vnto vs as an olde exercised souldier strong and mightie who from the beginning hath made warre against the Church of God and albeit he hath bene often ouercome yet will he neuer geue ouer but returneth more fearce and subtill then before and the better armed the more holy and learned they be against whom he fighteth so much the more strongly fearcely he setteth vpon them Therfore the holy Ghost here speaketh according to the sense of man that is according to the cogitations which the godly haue in this daungerous case and he calleth a pestilent teacher an arrowe or dart in the hande of the strong and mighty For if ye beholde the multitude of the aduersaries their stoutnes proud bragges obstinacie and fearcenes with the subtill deceitfull sleights wherby they auoyd or wickedly peruert all thinges that make against them be they neuer so godly spoken it seemeth no otherwise but that they will vtterly oppresse and destroy the Church which appeareth to be in comparison of them but a small number and that also very weake and feeble It seemeth therefore that Satan as a dart which no armour is able to resist must needes preuayle and haue the victory But if you looke to the end you shall see the contrary As the Church when she compareth the multitude of her enemies with her poore litle flocke through her infirmity is troubled and feareth destruction euen so when Satan seeth his practises at the first to proceede as he would he is puffed vp and swelleth at the successe therof For wicked doctrine crepeth like a canker and mightely encreaseth euery hower so that if a teacher of erroneous and hereticall doctrine should be suffered in a reformed congregation he would soone ouerthrow altogither so violently perceth this dart And why because it is hurled of Satan and the common people are as it were the frame house of Satan because they loth and despise that which is dayly taught them Now because the heretikes doe not vse the accustomed and ordinary maner of teaching but fede the people with new strauÌ„ge thinges therefore as Moises sayth the drunken and the thirsty are mette togither and these arrowes perse through with greater violence Moreouer it is a figure vsed in the Scriptures to call the word of
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
the more to esteeme them when we haue them and to be the more thankfull to God for the same yet must we learne surely to trust and vndoubtedly beleue that they will come Verse 3. He will not suffer thy foote to slippe For he that keepeth Israel will not slumber This verse dependeth vpon those that go before For the Prophet because he began with an exhortation to faith now goeth about as it were with promises to moue and exhort the faithfull to hold fast this confidence trust in the help succour of the lord And very necessarie it is for vs to exhort and stirre vp not onely other but our selues also because of the present daungers and afflictions For seeing the things which discomfort vs are present and they which comfort vs are absent therfore so long as the present things which vexe vs do endure it is needefull that we should be stirred vppe with the worde and exhortation to perseuerance and pacience For this experâ—â—â—ce of trouble and affliction must be ioyned with doctrine exhâ—â—â—â—tion For our sight is so dimme that we can not see these inuiâ—â—â—â—â— thinges and the ende of afflictions Therefore the flesh euer sâ—â—keth meanes how it may be deliuered and when it can see nonâ—â—as the carnall eyes can neuer see Gods maruelous helpe deliâ—â—â—ance then is it miserably vexed and tormented and can finde noâ—est nor quietnes We haue neede therefore of exhortations out 〈◊〉 the word of God that this streatnes of our heart may be dilated and enlarged which he alone can doe that seeth the end of our tentations We must heare what his word sayth and not what our owne heart sayth which onely seeth and feleth the beginning of tentations and afflictions but the end thereof it can not see Therefore the holy Ghost here amplifieth and enlargeth the matter that the exhortation may be the more effectuall And here is first to be noted that if the contrary were not that is to say no tentation felt or perill to be feared then were this exhortation but in vayne For if tentation shoulde haue an ende as soone as it beginneth or if as soone as we feele any lacke God should giue vs that we desire wherefore then shoulde God promise any thing Therefore neither is doctrine necessarie in those thinges that we know before neither exhortation when we are out of daunger and feele no tentation Therefore where the Prophet sayth He will not suffer thy foote to slippe he plainly sheweth what is the state of the afflicted For when they feele them selues to be in daunger through the grieuousnes of tentation their hearts are heauy and careful least they should perish and be forsaken of the Lord for euer Here haue they neede therfore of exhortation that their faith faile not or be not vtterly queÌ„ched For reason can iudge no other wise but that a man being in this case is cleane reiected forsaken of God and after his owne sense feeleth that to be true which a certaine souldier was wont to say that there are none which suffer more misery or are in greater daunger then such as serue God and their Prince faithfully Here is now no succour but to flie to the word of faith And first this word pronounceth that all they which will liue a godly life in Christ Iesu shall suffer trouble and affliction It setteth forth Christ for an ensample who by the crosse entred into glory It telleth vs that we must be made like vnto his image that is we must suffer with him if we looke to be glorified with him Then we see that troubles and crosses are prepared for vs It sheweth moreouer what is to be done and what remedie is to be fought in such afflictions euen to resort to the word to harken to the word to rest in the word and the promise It promiseth that tentation shall not continue with vs for euer as our hearts doe iudge but rather it telleth vs that it is but momentane and short And Christ compareth the afflictions of the faithfull to the trauell of a woman where death and life are ioyned togither as neare as may be For she that euen nowe sawe nothing but death and despayred of the life both of her selfe and of her childe as soone as the childe is borne forgetteth all her sorrowes past Sainct Paule sayth the afflictions of this life are not to be compared to the glory which shall be reueiled vpon vs. This iudgement of the word thou must followe and not thine owne sense which so iudgeth of the crosse and afflictions that of a molehill or rather of a mote it maketh a great mountaine So blind is reason and so vnable to iudge in matters of fayth For that which God counteth but as a moment a droppe a sparcle reason iudgeth to be euerlasting a huge sea and a terrible fire But thou wilt say I finde and feele it so to be What then Doest thou feele or doeth God see and knowe more perfectly thinkest thou We must not iudge therefore according to our owne feeling but according to that which the word of God pronounceth and iudgeth or rather God him self in his word The stories doe record that when Iulianus persecuted Athanasius and threatned his destruction Athanasius so litle regarded the daunger thereof that he likened the same to a clowde which the Sunne by litle and litle consumeth to nothing What could be spoken more contemptuously of that outragious cruelty attempted by such a mightie Monarke and head of the Romane Empire which rather might haue bene compared to a huge sea or a terrible fire But as Athanasius sayd and beleued euen so it came to passe for Iulianus was slayne shortly after and so Athanasius escaped the daunger By whose example let vs learne how to iudge of our owne troubles and perills and looke to the word of the promiser that we depend not vpon our selues and our owne sense but vpn the promise of the lord Death pestilence famine hatred of the world and sclaunder with such like may well be resembled to an horrible tempest And here if we follow reason we are gone But we must lift vppe our eyes to the hilles and harken to this voyce I am the Lorde thy God therefore magnifie my word my helpe and my succour Thus if we doe then begin we to contemne that which to vs before seemed so huge and terrible then the word promise beginneth to kindle in our harts and bringeth such strength and courage that we are able to say Nowe be it neuer so huge a tempest neuer so terrible a storme let it come Here is God here is his worde I will not feare Thus is all the rage and furie of the Deuill yea euen sinne and death it selfe brought to nothing and nowe is it become as it were a mote which before seemed to vs a mighty and huge mountayne Thus must we learne the distinctions of the holy Ghost God taketh away
and our brethren when Satan beginneth to rage when troubles arise when for the words sake we are hated spoyled persecuted and put to death In these daungers whither shall we runne Euen this must be our refuge to say and confesse that God is greater then all our miseries And albeit we perish or rather seeme in our owne sence so to doe yet God perisheth not and therefore we must assuredly trust in his goodnes mercy and power and the sence and feeling of the spirite must be exalted as ye would say aboue the feeling of the flesh and of our owne hart Thus they that will not doe let them follow their own lustes and pleasures and yet let them be sure that they shal drinke vp the dregges of the cuppe wherof the godly drinke but a part as the Prophet saith Notwithstanding many times the godly doe finde also temporall helpe and deliuerance For God doth not so neglect his seruaunts that he will leaue them vtterly destitute of comfort in this life Dauid being driuen out of his kingdome was restored to the same againe Ezechias stricken with a deadly disease recouered and was restored to perfect health The Iewes also dispersed and scattered among the Gentiles were brought home againe And euen here also faith hath her proper office to waite and looke for this helpe and succour for it commeth not by by when we haue neede thereof or when we desire the same Now as the godly in such daungers find not alwayes help and deliuerance euen so the wicked doe not alwaies prosper but euen in this life are horribly plaged for their impietie The kingdom of the Pope hath flourished long and yet we see that much of his power wealth and riches is diminished and the terrible vengeance of God is ready to fall vpon him and his for their impietie Our nobilitie and gentlemen at this day contemne the ministery plucke away the liuings of the Church and spoyle the poore pastors and ministers therof But the time will come I nothing doubt when one Pastor shall be more regarded then x. such gentlemen And thus God sheweth and will shew his iudgement in the defence of the godly euen by corporall or temporall punishment vpon the wicked Therefore we ought so much the more strongly to cleaue to the word and to hope and looke for succour lifting vp our eyes from this sensible misery to Gods inuisible help and succour Such things as hereafter followe in the Psalme tende to the same sense and meaning for the meaning of the spirite is aboundantly with counsell and exhortation to edifie the Church Ver. 4. Beholde he wil not sleepe nor slumber that kepeth Israel These also after the iudgement of the fleshe are deceaueable words For is this to keepe and defend when we are cast into prison deliuered to the tormentor to be burned when we are vexed of Satan and of the world with many and sundry afflictions yea when as Christ him selfe is fastened to the crosse when Iohn Baptist is beheaded at the request of a strumpet Is it not extreme folly to call this a keeping and defending when we see nothing else but an vtter forsaking and desolation Therefore the flesh vnderstandeth these wordes in the contrary sense that is for God the keeper and defender God the forsaker and destroyer These are wordes therefore of the spirite and of faith and not of the fleshe or carnall sense For after the flesh God had no regarde of the Patriarke Iacob when Ioseph was cast away by the crueltie of his brethren and yet God did afterwardes declare that he had a care of him when he did so aduaunce Ioseph that he became in a manner the king of all Aegypt Likewise God doth not so kepe vs but that we must dye yea we must see the departing of our wiues our children our parents â–ª we must be continually troubled and vexed of Satan we must suffer many iniuryes of the ingratefull and wicked worlde How doth this care now appeare in keeping and preseruing vs wherein doth it appeare that God watcheth ouer vs Wherefore we must lift vp our eyes to the hilles where the Lord hath published his wil and his word There must we harken what he speaketh out of his holy temple namely that he neither sleepeth nor forsaketh vs as the flesh peruersely iudgeth but keepeth vs careth for vs and watcheth ouer vs This word faith layeth hold on according to this word it iudgeth although the flesh say and iudge the contrary neuer so much according to his own sense and feeling do think that God neither seeth nor heareth but is like to those which the Psalmist speaketh of They haue eares heare not they haue eyes see not Therefore he extolleth his owne god Mammon that he may haue alwayes money at hand and what so euer may maintaine the pleasures of this life This vanitie is it that the flesh so magnifieth But he seeth not what shall followe when he must dye and forsake his riches and therefore this keeper this watchman which keepeth and preserueth vs by faith and by the word he nothing regardeth Let vs therefore which do beleue and see this miserable blindenes of the world be surely perswaded that this hidden inuisible protection vnder the which we abide by the power of faith and of the word is almightie For to this the holy Scripture leadeth vs and teacheth that the kingdome of the deuill is the kingdom of sinne and death and therefore euery moment he causeth men to sinne murthereth them seduceth and bringeth them into errour or at least goeth about by all meanes so to doe Thus are we alwayes in death in daunger of sinne errour and damnable opinions And what doe we whiles Satan is thus occupyed we teach we write we reade we sleepe we eate we drink and we exercise such other offices and functions of the body of the senses Here our diuinitie teacheth vs euen by our owne experience that if God did not watch when we sleepe if he were not carefull for vs when we are careles we should perish euery moment we should lose our tongues our eyes our eares our hands our feete and our life also And for as much as these thinges doe many times chaunce and when we little doubt or thinke thereof our wiues our children or our frendes dye or else fall into some great daunger it is a minifest token that the kingdom of the Deuill is the kingdom of death and sinne In this kingdom because we liue whiles we are in this world hereof it commeth that we often times offend and fall into many sinnes Thus Dauid became both an adulterer and a murtherer So that hereby we may learne that the kingdome of the deuill in this world is to aduaunce sinne to murther destroy Now therefore that we yet liue and breath that we fall not dayly into greeuous and horrible sinnes it is the great mercy goodnes and
protection of this good keper and watchman whom Dauid here speaketh of Thus doth our diuinitie teach and thus doe the godly beleue For by their owne experience they proue and by experience of the whole Church that Satan wil neuer rest vntill he destroy if he may either soule or body The destruction of the soule he seeketh by lying by corrupt doctrine by wicked false worshipping and seruing The destruction of the body he attempteth by infinite sleights practises wherof we haue experience daily in our selues and other For as much then as these things doe not come to passe either in such sort or so often as Satan would it is the benefite not of Satan but of this our vigilant keeper and watchman Thus we are taught euen by our owne experience taking this for a principle that the kingdom of the deuill is the kingdome of sinne and of death that we are continually and euery moment preserued from death and other daungers both corporally and spiritually by the singular goodnes and grace of Christe into whose kingdom through baptisme and faith we are translated And hereof come these heauenly sayings of the Prophets The earth is full of the mercy of the Lord his mercy endureth for euer c. In deede sometimes Satan so preuaileth and hath such successe in that he goeth aboute that by sudden plagues he bringeth men to horrible destruction Such examples ought to warne vs of those mischeuous practises which he continually goeth about and faine would bring to passe as he might easily doe if he were not letted by the vigilancy of our good watchman in heauen For as for the power of this our aduersary I doe beleeue that he is able in one hower to destroy all the people that are liuing vpon the earth Now if both he be able and also leaueth no practise vnattempted so to doe why then is it not done Because our good keeper watcheth ouer vs But these be matters of faith they muste be beleued and therefore he addeth this word beholde Whereby it may appeare that his purpose is earnestly to commend and set forth the great vigilancie and tender care of God towards vs whereby he keepeth and defendeth vs that we perish not And here note that this care and vigilancie for the safety and preseruation of our life countrey cities familyes peace and tranquillitie amongst vs c. is of the Prophet wholy attributed vnto God when as notwithstanding God vseth to worke the same by other meanes as first by the ministery of Angels and then also of men as of Princes and other inferiour magistrates c. Wherby we are admonished that these inferiour meanes which God vseth as his instrumentes for our preseruation are not able to doe vs any good at all except God him self take vpon him to be our chiefe watchman and defender God therfore vseth the ministery of these for our succour and reliefe euen as he doth bread drinke and other sustenaunce For as bread and drinke doe not preserue our life for then no man should dye and yet because of the ordinance of God and the fraile condition of our nature they are necessary for the sustentation of our life so doe these meane helpes nothing auayle vs except God the keeper of Israel doe watch for our succour and defence This watching this defence the â—orde of God doth reueile but the fleshe can not see it and therefore by a contrary sense thus it expoundeth these wordes The keeper of Israell that is to say the forsaker of Israell doth not sleepe that is he is not onely in a moste deade sleepe but also is without all sense and is in deede nothing For reason iudgeth according to euery pinch and pange that the flesh feeleth and according to the beginning of afflictions or first assaults and not according to the word and the end or deliuerance which God promiseth in the word Verse 5. The Lord is thy keper and he is thy shadowe or protection at thy right hand In this verse he setteth foorth more at large the certainty of Gods ready helpe and protection Wherin speaking to euery one priuatly he sayth The Lord is thy keeper that no man should doubt to apply that vnto him selfe for his owne comforte which pertaineth to al Israel He is called the shadow at thy right hand to teach thee that he is at hand and standeth euen by thy side ready to defend thee Or else the Lord is thy shadow at thy right hand That is he prospereth all thy affaires he giueth successe to all thou takest in hand If thou be a preacher a teacher in the Church of God if thou trauell in thy vocation vprightly and with a good conscience to prouide for thy selfe and thy family thou shalt not lack thy crosses But be of good comfort for the Lord hath promised to be on thy right hand he will ayde thee and succour thee in all things that thou shalt either doe or suffer But here againe we must remember as I said before that these things are spoken and taught in vaine except we first thinke our selues to be as it were vtterly forsaken and destitute of al help and succour Therefore when he speaketh of this tender care that the Lord hath ouer his in keping in shadowing in defeÌ„ding them that they perish not he meaneth therewithall that they are such as seeme to them selues so to be forsaken and neglected of God as if he had no care of them at all This is therefore a sweete doctrine and full of consolation that the Lord sheweth him selfe to knowe and to pittie our miseries and calamities and commaundeth vs to beleeue that he is our shadowe to couer defend vs against all perils daungers In him therefore let vs assuredly trust with comfortable expectation of most ioyfull deliuerance who hath promised to be with vs with a fatherly care to prouide for vs to defend vs to strengthen to succour and to comfort vs in all our troubles afflictions and calamities Verse 6. The sunne shall not hurt thee by day nor the moone by night The heate of the Sunne maketh mens bodyes weake feeble So doth the Moone also hurt not onely with colde but also with moysture By these speeches he meaneth all maner of tentations and perils and that God will be with vs in the middest of them to succour vs and to deliuer vs albeit we seeme for a litle while to beare all the heate and burden of the day alone that is to be vtterly forsaken and destitute of all helpe and succour But if we were alone then should the tentation haue no ende yea it should presently swallow vs vp for we are not able of our selues to endure the space of one moment Now the Lord suffreth Satan to vomet out his poyson and to practise against vs the beginning of his malice but he will not suffer him to hurt so much as he would doe Therefore because we haue the shadowe to couer vs
euen the presence mightie protection of the Lord we should patiently endure the beginning of sorrowes that is to say the light short and momentane afflictions of this life beeing sure that euen in death our life is hidden and safely kept with Christ in God and we shall ouercome all the fiery darts and cruel assaults of Satan Verse 7. The Lord shall preserue thee from all euill he shall preserue thy soule That which the verse going before hath expressed by an allegory is here simply set forth and without figure The soule here signifieth the life Albeit therefore thou suffer neuer so greate and greuous afflictions yea euen death it self yet shalt thou not perish because God kepeth thy life In outward appearance and to the iudgement of the flesh thou seemest to dye but in deede it is not so because thy life euen the Lord thy God liueth c. So he saith in an other Psalme The Lorde preserueth the soules of his Sainctes Verse 8. The Lord shall preserue thy going out and thy comming in from hence forth and for euer That is to saye whether so euer thou goest the Lorde will be with thee he will preserue thee he will defende and keepe thee he will neuer forsake thee nor suffer thee to perishe To goe out is to goe to the woorkes of thy vocation To come in againe signifieth to returne from labour and trauell to rest and quietnes What so euer thou shalt goe aboute shall haue good successe and prosper vnder thy hand Thus the Prophet in this Psalme sheweth the nature of faith to be not as it were a deade affection or qualitie of the minde as the Papistes doe dreame but a singular worke and motion of the holy Ghoste whereby we iudge according to the worde contrary to that which we feele whiche we see and by experience doe proue whereby also we ouercome all kindes of tentations Of this faith the Papistes can no better iudge then a blinde man can iudge of colours The 122. Psalme I reioyced when they said vnto me c. This Psalme is a thanks giuing for the excellent gift of the worde of God. Which vertue is therefore the more rare to be found for that the worde is euery where so horribly contemned in the worlde not onely of the rude multitude but also of those that will be counted both learned and wise whose blasphemous tongues are sharpened against this most precious and incomparable benefite not onely in speaking contemptuously and spitefully of the Gospell but also imputing to the holsome worde of life what so euer mischiefe reigneth in the members of Satan as seditious sectes auarice filthy life and such like It is therefore the greate goodnes of the Lord that in this horrible infidelitie there are yet some which reuerence the word which gladly heare the word which delight to talke of the word and workes of the lord This Psalme therefore was not written to those dogges and swine the Papistes heretikes and persecutors of the worde but to the elect soules and holy mindes which exult and reioyce for this heauenly visitation wherby the day spring from on high through the tender mercie of our God hath visited vs lying in the shadowe of death as Zacharie saith For albeit that all men haue the word and all heare the sound of the Gospell yet herein they differ that some haue the word only some acknowledge and feele them selues to haue it and therefore doe reioyce and giue thankes vnto God for the same where as other delite rather in their riches and in the pleasures of this life then in that heauenly word which bringeth euerlasting life and saluation Therefore S. Paule counteth it for a speciall grace of God not onely to haue the giftes of God but also to acknowledge them to delight reioyce in them and to be thankful vnto God for them But amongst all the giftes of God the gift of his holy word is the moste excellent and if we take away the word what doe we else but take away the sunne out of the worlde For what is the world without the word but euen hel and the very kingdome of Satan although there be in it neuer so many wise men learned welthy and mighty For what can all these doe without the word which alone bringeth life and comfort to the soule peace and quietnes to the conscience which alone keepeth vs in the fauour of God without the which there is no religion so no God whereby also the world is preserued For without the word and Christ the world could not stand the twinckling of an eye Albeit therefore there be many and wonderful giftes of God in the world giuen for the vse of man yet the only gift which conteineth and preserueth all the other is the word of God which pronounceth and witnesseth to our consciences that God is our mercifull father which also promiseth vnto vs remission of sinnes and life euerlasting Now if we should lack these comforts what comfort were it I pray you for vs to liue yea this life to vs were no life at all But these thinges are spirituall and the knowledge thereof is so much the more hard for vs to attaine vnto because it springeth not out of our owne hearts but commeth from aboue But now to the Psalme When this Psalme was written the temple was not builded but the tabernacle of Moises yet still remained which allbeit it continued not in one place nor in one tribe for it was also in Silo and Gibion yet had it one certaine promise that where soeuer it were there would the Lord be present heare the prayers of his people accept their sacrifice and shewe him selfe mercifull as the text sheweth VVhere so euer I shall set a memorial of my name c. Therefore so long as it was in Ephraim in the city of Silo the name of God was there called vppon the word of God was there heard and the Lord was there worshipped with faith prayer and sacrifice c vntill at length when impietie and idolatrie began to encrease the arke was caried out of Silo into the host against the Philistines and of them was taken But when the Philistines for this prophanation were diuers wayes plaged the arke was translated to the Gabaonites When it had bene there a while Dauid brought it home into his owne citie as it is written 2. Reg. 6. and there it came into his minde to build a temple vnto the lord For it was not meete thought he that he should dwel in a house made with Cedar trees and that the Lord and King of heauen should dwell in a tabernacle couered with skinnes And this purpose at the first semed good to Nathan the prophet but afterward he was admonished of God by reuelation that Dauid should not build the temple for that was reserued for his sonne Salomon to doe which was a peaceable Prince and not giuen to warre as Dauid was
Herewithall was added that ioyfull promise of the eternall posteritie of Dauid and his true sonne Christ 2. Reg. 7. Dauid therefore in this Psalme as it seemeth to me intreateth of the first part of this promise wherein he reioyceth not onely for him selfe but also for the whole people of God for that God had appointed a place in Ierusalem both certaine permanent wherein he would be worshipped Albeit therefore that Dauid doth here partly signifie that house which Salomon afterwarde built yet specially he treateth of the fruite that should come of the building of that temple namely that the word of the Lord should there be published prayer made and sacrifice offered This is that ioy and gladnes which Dauid so notably setteth forth in this Psalme whiles he beholdeth the inestimable goodnes of God towards his people in giuing to them the knowledge of his worde in reuealing his face vnto them in perswading their hearts of his good will towards them The Papists dispute much of God but without the word the true knowledge of god They neither teach nor yet once thinke what that wil of God is towards vs or what he will do with vs for say they we know not whether god loue vs or hate vs And to this end they blasphemously allege this saying out of Ecclesiastes No maÌ„ knoweth whether he be worthy of loue or of hatred with other like For what is it to talke of God if thou knowe not what his will is towards thee to what end he hath ordained thee They that knowe not God thus knâ—w him not at all It is the word of God therfore that certifieth vs of the will of God towards vs what pleaseth or displeaseth him what he would haue vs to doe and what he wil do with vs The barbarous brutish ignorance wherof hath brought forth all those monstrous idolatries in the kingdom of Antichrist Theft which is forbidden by the law of God in the 7. commaundement is thought to be but a smal sinne in comparison of the rest as murther horedom c. NotwithstaÌ„ding suppose that this commaundement were not what great enormities what horrible impieties would ensue We should become like rauening wolues beares destroying and deuouring whatsoeuer they may come by yea-like vnto swine which when they come to their draffe swill if euery one could deuour so much as might suffice al they would leaue none for the rest Therefore that our goods are in safety yea rather all that we haue is not spoyled and taken from vs it is the benefite of the seuenth precept What a life would this be if our wiues were not in safety if our children were vncertaine if men might resist the Magistrate and do what they list would it not be a continuall hel That we inioy therfore true godly matrimony that the common welth and the lawes are preserued in which and by which we liue in safety rest and quietnes all these are the benefites of the second table But let vs ascend to higher matters â–ª What were this life if the first table were not if there were no Sabbots no Church no place wherein the word might be published taught if there were no knowledge of God no inuocation of God but euery man had his peculiar idoll to worship These are farre greater and more horrible euils then those that are committed against the second table and yet so much the lesse regarded because they are spiritual But if we had the eyes of the spirite and did see how many soules Mahomet the Pope do cary vnto hel it should be muche more greeuous vnto vs then if we were euery houre in daunger of losing both goods and life We ought first therfore to reioyce for these smal benefits which we inioy by the second table whereby both our goods and bodyes are in safety Small benefites I call them in comparison of those which we inioy by the first table wherby God so abundantly openeth the treasures riches of his mercy towardes vs in reueiling him self vnto vs in certifiyng vs what his wil is towards vs what he hath decreed to doe and how to deale with vs in giuing vs his word faith the holy Ghost in hearing our prayers increasing dayly the Church by his word These things are so great that no hart can conceiue them no tongue can expresse them wherby our soules are deliuered from the tyranny of the deuil whereby we inioy peace tranquillitie of mind a good conscience whereby also we attaine and retaine the true knowledge of God whereby many are instructed to eternal life These things Dauid beholdeth with the eye of faith these things he deepely wayeth considereth with him self therfore is stirred vp to thanks giuing which the inward ioy of hart coÌ„pelleth him vnto For such are thaÌ„kful in deed which doe embrace y graces gifts of God reioyce in the giuer But such as fele not this ioy albeit they set forth this psalm with piping singing with organs and mincing musicke neuer so much yet are they vnthankful because they do not vnderstand these benefits These things I doe therefore recite that all men may beware of that detestable impietie and headspring of all mischiefe in the Church of God the contempt or lothing of the word for that is an horrible apostacie and a falling away from god When men are once come to this lothing of y word it is not possible that any true or sincere cogitation of the spiritual life or remission of sinnes should enter into their heartes But alas we see that there is nothing at this day more common For how wickedly doe the nobility gentlemen rich welthy yea and all other inferiour sortes of men at this day contemne the word of life the gospel of saluation the ministery ministers more esteming their earthly possessions wealth and pleasures then all the sweete comfortes of the gospel These the children of God are compelled to behold as Loth did the Zodomites not onely despising molesting and spitefully intreating them but also liuing in all fleshly liberty and doing what they list It was an horrible thing for Dauid to fal into adultery murther but how much more horrible is it thus to offende against the first table as the Angels did and therefore were cast out of heauen But Dauid repenting returned vnto God found mercie And here the godly are so much the more in daunger of this euill by how much the fall is more easie For this venime so secretly infecteth the soule and so creepeth in by litle and litle that it can not almost be perceiued I call it a contempt of the word not onely when the word is despised derided persecuted but also when it is negligently and vnreuerently taught heard and learned according to the saying of the Prophet Esay This people honour me with their lippes but their heart is farre from me And
deuill the kingdom of the world sinne and death also against adulterers murtherers theeues false brethren c for the glory of God the aduancing of his kingdom chastitie innocencie charitie c. For God is inuisible and therefore when they are heard which teach and preach vnto vs the word of God then God him selfe is heard For he can not be heard but by witnesses and as S. Paule calleth them by his messengers That which is taught them in the Church is inuisible and absent and therefore can be apprehended by no other meanes but by the testimony of the word So the whole Gospell is a testimony for it speaketh of things absent and it is nothing else but the preaching of faith This I speake for the simple and ignorant concerning this word testifie This is the cause then why Dauid so reioyceth namely that his Ierusalem was builded to this ende that the worde of faith might there be preached whereby the people might learne to know what the will of God is what he intendeth to do with his people what punishment and plagues he threatneth to the wicked And this preaching is the testimony which Dauid here speaketh of made vnto the children of Israell gathered togither in this place whereby they were knowne to be the peculiar and chosen people of God from all other nations as he saith in an other Psalme He hath not so dealt with euery nation Wherfore we also haue great cause to acknowledge the rich blessing of God that the word of God is now purely sincerely preached emongst vs as it was then in Ierusalem and the sweete promises of the Gospell sounding in the eares consciences of the godly to their singular comfort and consolation also the threatnings of God published wherby the wicked are called to repentance and the godly kept in the feare of God and mortification of the olde man through the assistance of the holy Ghost whom the father through Christ and for Christes sake poureth vppon them aboundantly which willingly and gladly receiue this testimony This is one part then of the true worship of God to learne the way how to worship God in such sort as best pleaseth him which consisteth in teaching of the word hearing of God when he speaketh vnto vs by his witnesses and therefore the Deuill desireth nothing so much as to hinder the preaching hearing of the worde For this cause he rayseth vp as ye heard in the first Psalme lying lippes and deceitful tongues he stirreth vp the worlde with sword and power to oppresse the godly and euen in our selues he goeth about to deface this kinde of seruice and worship of God by our deuilish contempt and lothing of the same But contrariwise to build Churches and gorgiously to decke them for the maintenance of masses oblations false worship and idolatrie all this he can abide well enough for by these thinges he knoweth that his strength is not diminished nor his power weakened But when the word of God is preached concerning remission of sinnes the righteousnes that commeth by Christ and life euerlasting this doctrine destroyeth his kingdom This causeth him to rage and to seeke by all meanes possible how he may hinder the course of the gospell The other part of the worship of God is to praise the name of the Lord. This Dauid maketh the second kinde of worship when he commendeth his Ierusalem And here againe note that he speaketh nothing of the sacrifices of the law for albeit he doth not discommend them as I said before yet he reckeneth them but as chaffe in comparison of the word and the fruite which followeth thereof which is thanks geuing And if he had named the sleying of sacrifices euery man had not bene able to serue God with that kinde of worshippe Therefore he requireth nothing else but that which they were able to do without great charges which yet notwithstanding very few did He did not condemne the building of the temple which afterwards should be done by his sonne Salomon but did earnestly desire the same and the cause why he did desire it here you see namely that first the name of God might there be preached and then that God might there accept the praiers of his people with praise and thanks geuing for his benefits receiued Hitherto we haue heard how the Prophete extolleth and magnifieth the incomparable gift benefit of God the word I meane with thanks and praise vnto God for the same For that is a benefite and blessing in dede which is knowne and acknowledged so to be All the world as we see is full euen glutted with the benefits of God notwithstanding it remaineth still in such blindnes that it knoweth them not to be the giftes of God and therefore it taketh and vseth them no otherwise then hogges doe their draffe swill But Dauid seeth that God had geuen him a kingdom wherin the pure word of God and true religion flourished This great benefite he acknowledgeth and therefore he so reioyceth and magnifieth his Ierusalem as a place appointed by the Lords owne mouth where the people might come togither to heare the word of God and to giue thankes vnto God for his benefites out of the which place it was not possible to find god The Gentiles because they had not the word nor this hearing whereof Dauid here speaketh could not find god Hereby we may see how horrible a thing it is to contemne and to loth the word For what can be more horrible then that man a weake creature nothing but earth dust should so lift vp him selfe in pride that when the maiestie of God speaketh most louingly inuiteth him to heare he will not heare And yet we see that there is nothing more common then this impietie this horrible contempt this deuilish lothing of the worde of God emongst all sortes of men The cause is for that we heare not the Lord speaking now vnto vs in his Maiesty as he spake in the moūt Sinai at what time the people were astonished trembled at the terrible voyce of the Lord yet how soone had they forgotten the Lord and murmured both against the Lord and against Moises Thus in his Maiestie he speaketh no more but he speaketh nowe vnto vs by men and therefore he is contemned Horrible it is that Sodome was burnt vp with fire from heauen Horrible it is also that the whole world was destroied with water Moreouer the daily examples of impiety and wickedness as murther whoredom c. are such that they can not be heard without horrour trembling But how horrible so euer all these thinges be yet is it much more horrible to contemne God when by his word he speaketh vnto vs which al the world doth at this day not only they which persecute the word with open tyranny but such also as are euen emongst vs at the beginning seemed to receiue this doctrine with great reioycing Wherefore Dauid exhorteth
vs in this Psalme with thankefulnes to acknowledge this singular benefite of the word and to beware of the horrible contempt thereof Howe much better is it to suffer pestilence famine and the sword howe much more tolerable for Dauid to become both an adulterer and a murtherer so that there remaine a reuerence to the word which repentaunce necessarily bringeth with it then to fall so farre as to contemne the word For this is to heape wrath vpon wrath like as it is to heape grace vpon grace with Dauid to hold fast the word and withall to acknowledge the great benefite thereof To be briefe like as there is no greater ioy and felicitie to the godly then to heare and to know the voyce of God speaking vnto them offering grace peace remission of sinnes and life euerlasting so can there be to them no greater crosse then the contempt of the worde For what doest thou else but contemne God him selfe yea crucifie againe the sonne of God and treade thy Sauiour vnder thy feete when thou contemnest the word of God which for thy saluation is reueiled offered vnto thee No mortal man can abide such intolerable contempt as the Lord our God continually suffereth For he is patient and would that we should conuert and repent but he payeth home at the length as we may see by the fall of the Synagoge and the destruccion of Ierusalem For Christ plainly sheweth that the cause of such horrible calamities was for that they did not knowe the time of their visitation Let vs learne then by these examples what a great blessing it is to heare the Lorde our God speaking vnto vs and as a tender mother with her children most louingly talking with vs For this is it which Dauid meaneth when he speaketh of the ascending vppe of the tribes to Ierusalem and to the house of the Lord to testifie vnto Israel that is there to teache and to heare the word of the Lord and to giue thankes vnto him for his benefites This is that citie therfore that is worthy to be decked with all precious ornaments This is the people of whom our Sauiour Christ sayth Blessed are they that heare the word of God keepe it with a good heart Here is the kingdom of heauen here is the true paradise here are the open gates to euerlasting life Verse 5. For there are the seates of iudgement euen the seates of the house of Dauid This may be vnderstand both of the ciuill gouernment and also of the Church but specially it is spoken of the church And here note that iudgement is taken for doctrine As if he sayd This is the glory of this people that in this place is stablished the chayre and seat in the which the word of the Lord is published taught weake consciences comforted and instructed and the way of saluation layd open vnto men Likewise in the first Psalme he sayth The wicked shall not stand in iudgement that is they doe not perseuer and abide in the doctrine of faith and therefore they are as chaffe which the winde scattereth from the face of the earth The Church of Rome wil now be called the seate of iudgement and euen there also the Lord had once his seate but nowe through wicked doctrine and damnable idolatrie it is the seate of Satan the chayre of pestilence and a denne of wicked spirites This is then the true sense and meaning of these words In this place the word of the Lord is fulfilled promising that he will leaue a memoriall of his name For here he is to be founde here he dwelleth Therefore here is life here is saluation here is remission of sinns here is the tyranny of Satan vanquished c. For all these he meaneth when he nameth the seates of iudgement that is the administration of truth the ministerie of faith the voyce of Gods maiestie speaking vnto his people For as I sayd iudgement signifieth here found sincere doctrine concerning grace faith works magistrates ciuill ordinances c. Where this doctrine is there are the seates of iudgement As we also may nowe glory of our Churches for the sincere doctrine wherby men are truely taught out of the word concerning grace sinne righteousnes faith works obedience to parents and magistrats This doctrin is as it weare a bright shining sunne from whence the Churches doe receiue their light And contrarywise where the word of God is not there are the seates of iniquitie and of Satan him selfe For the worde maketh the seate and not the seate the worde as the Antichristian Church of Rome most damnably teacheth Now whereas with a repetition he addeth Euen the seates of the house of Dauid this is the cause for that he looketh to the promise made vnto Dauid namely that the seate of the tabernacle or the temple should be builded by his sonne Salomon in Ierusalem where iudgement should be exercised that is to say mens consciences comforted terrified instructed by the word and also because the Lord would that Dauids posteritie should reigne after him vntill the eternitie of the heauenly Ierusalem should be reueiled Here is the image of the heauenly Ierusalem also to be consiâ—dered The earthly Ierusalem was builded on a hill so that there was no accesse vnto it but by ascending vpward The celestial Ierusalem is builded in heauen whereunto none can come but by mounting vp with alacritie of spirite out of this earthly mansion and corruptible life and therefore no earthly and carnall men can come there The earthly Ierusalem was builded as a citie for the people of God where they might meete together to serue worship god Likewise the celestial Ierusalem is builded for the tribes of the Lord the elect and faithfull people there to meete togither first in this life by faith and afterwardes by eternall societie both in soule body This Ierusalem Saint Paule meaneth when he saith If ye be risen againe with Christe seek for those thinges which are aboue And the author of the Epistle to the Hebrues admonisheth vs that by faith we are already come to this heauenly Ierusalem Ye are come saith he to the mount Sion and to the citie of the liuing God the celestiall Ierusalem and to the company of innumerable Angells and to the congregation of the first borne which are written in heauen to God the iudge of all and to the spirites of iust and perfect men and to Iesus the Mediatour of the newe testament c. The earthly Ierusalem celebrated the name of the Lord with praise and thankes giuing in the congregation In the heauenly Ierusalem the Angells and company of holy spirites doe praise and shall praise the Lord for euer more The earthly Ierusalem had in it the seate of Dauid The heauenly Ierusalem hath the throne of Christ the sonne of God the King of Kings the Lord of Lords of whom Dauid was a figure The earthly Ierusalem had tribunall seates where all things
then swallowed vs vppe quicke when their wrath was kindled against vs. Here the Prophet Dauid exhorteth the people to consider how mercifully God had deliuered them from the handes of their enemies and how miraculously he had preserued that kingdom and also to praise God with him for the same Which words are not to be restreyned to Dauids time onely For the heathen people had oftentimes before warred against them with such force and power as was like to the rage of most huge and terrible floodes of wateâ— whereof he speaketh here ready to ouerflow them Therfore seeing he mencioneth here no one kind of deliuerance it seemeth that he meaneth in these wordes of thankes giuing to set foorth what so euer God had done for the succour and deliuerance of his people at any time before Wherin he sheweth as it were in a glasse the daungerous state of the church from the beginning that the faithfull may learne to knowe that it hath not bene preserued by the strength and pollicie of man but by the miraculous power hand of God and therefore in their troubles and afflictions should alwaies flie to God for helpe and succour Israell signifieth the people of god Let vs acknowledge then that there is no way for Gods people to escape the hands of their enemyes but by the help and power of God and that he wil haue the glory and praise thereof to be giuen to him alone This praise can none giue vnto God but the true Israell hauing experience both of their owne weakenes the force power of their enemyes the daungers past and of the mercifull helpe and protection of the Lord. Verse 2. If the Lorde had not bene on our side when men rose vp against vs. This repetition is not in vaine For whiles we are in daunger our feare is without measure but when it is once past we imagin it to haue bene lesse then it was in deede And this is the delusion of Satan to diminish and obscure the grace of god Dauid therfore with this repetition stirreth vp the people to a more thankfulnes vnto God for his gracious deliuerance amplifieth the daungers which they had passed Wherby we are taught how to think of our troubles and afflictions past least the sense and feeling of Gods grace vanish out of our mindes And here note howe God dealeth with his people in their distresse who suffereth their enemies so farre to preuaile ouer them differreth his help so long till it seeme vnpossible for them to escape so that they are compelled to confesse and acknowledge that they must needes haue perished if the mighty hand of God had not deliuered them These 2. thinges then we see the Israelites here to acknowledge firste that the Lorde was on their side that is succoured and deliuered them then also that it had not bene possible but they must vtterly haue perished if God had not preserued and defended them By men is here vnderstand what so euer is great and mightie in the world As if he said we are counted as abiects outcastes of the world The Princes the rulers the wise the rich of the world rise vp against vs to destroy vs and to roote vs out from the face of the earth If ye beholde with how great and how many kingdoms we are compassed about which beare a deadly hatred against vs we may seeme like to a seely sheepe compassed about with a multitude of cruell wolues euery moment ready to deuoure it That we liue in safetie therefore and that our enemyes preuaile not against vs acknowledge it to be the great mercy of God O Israell whiche so miraculously preserueth and defendeth so small a flocke In like maner we are compelled to say and confesse at this day that if God did not miraculously defend and preserue his church the power of Satan is so great that one of his Angells is able in one moment to destroy vs all that either teache or professe Christe and to fill the world with bloodshed and slaughter We see the Princes the Pope the Prelates the mightie and welthy of the world yea the whole worlde in a maner bent to destroy vs Against whom what haue we to defend vs but that the Lord of hostes hath stretched out his mightie arme ouer vs which as a brasen wall defendeth vs against all the cruell dartes whiche both Satan and the worlde doe dayly cast against as That we liue then that we teache and you heare the worde that we haue place and libertie in the Church so to doe these thinges Satan can not abide and therefore he rayseth the gates of hell against vs notwithstanding he is compelled to suffer all these thinges through the power of Christ our King who sitteth at the right hand of God for by mans strength and power these things could not be retained and defended If Satan then at any time haue his will in troubling the Church in murthering the people of God and such like therefore it is because God would shewe what Satan is able to doe euery moment if he were not resisted by the almightie power of God to the ende that we should walke in the feare of God and acknowledging this inestimable benefite continually pray vnto God for the same Let vs learne then to sing with Dauid If the Lord had not beene on our side c. whose mightie hand hath defended vs whose power alone hath preserued vs And although the worlde rage against vs though Satan vexe vs neuer so sore they can not hurt vs Be of good comfort saith Christ our Sauiour for I haue ouercome the worlde Againe I giue vnto them euerlasting life and none shall take them out of my hand Verse 3. They had then swallowed vs vppe quicke when their wrath was kindled against vs. In these words he expresseth not onely the strength rage and crueltie of the enemies but also how weake and vnable the Israelites were to withstand them And here he vseth a similitude taken of fierce and outragious beastes whose propertie is when they haue taken their prayes to swallow them vp aliue Likewise when we would expresse the crueltie or malice of any towardes vs we are wont to say he hateth me so deadly that he could finde in his heart to eate me or swallow me vppe quicke The Prophet meaneth then that their enemies were so many and so mighty that they neded no armour or weapons to destroy them but were able like fierce and cruell beastes to swallow them vp aliue being so weake and so litle a flocke Verse 4. Then the waters had drowned vs and the streame had gone ouer our soule Terrible is the rage of fire but much more terrible is the violence and rage of water for that no power can resist Nowe sayth Dauid like as huge and mighty floods of water caried with great power and violence doe suddenly ouerthrow beare downe what so euer they meete withall euen such is the rage of the
God that we shall suffer trouble and affliction yet in him we shall ouercome at length The 125. Psalme They that trust in the Lord c. The Psalme going before is a thankesgiuing or a sacrifice of praise because the godly see and by experience feele that the Lord is faithfull and helpeth them in the time of neede This Psalme following conteineth also in a maner the same matter For it perteyneth to the doctrine of faith and exhorteth the faithful likewise to a sure trust and affiance in the helpe of the Lorde in all their necessities Whereunto he stirreth them vp with great and excellent promises It may also be easily vnderstand by that which we haue sayd before For herein consisteth all this heauenly wisedom that we doe vtterly remoue out of our sight what so euer flesh can comprehend and beleue that which the word onely telleth vs euen against all that which either we know feele or see And therefore this wisedome is against all humane wisedom and reason For by reason and all that reason can comprehend we feele see and conceiue all things contrary to that which faith leadeth vs vnto He that lyeth sicke and at the poynt of death can by reason conceiue nothing els but y imagination of death But a christian man leauing that imagination knoweth that in death there is true life But thou wilt say he seeth and feeleth death in deede but life he can not feele I aunswere that because he resteth vpon the word and after it he iudgeth and not after his owne feeling therefore euen in death he seeth nothing but life and in the middes of darkenes most cleare light For like as God maketh all thinges of nothing and of darkenes light so he worketh by his word that in death there is nothing but life They then which sticke to the word and promise of God and follow the same doe finde it true which Dauid sayth He spake the worde and it was done c. But before we can come to this experience we must abide some trouble therefore haue neede of such exhortation as this psalme here setteth forth Verse 1. They that trust in the Lorde shall be as Mount Sion which can not be remoued but remaineth for euer The Prophet vseth here a similitude of Mount Sion because Ierusalem wherin Sion stood when the temple was builded had most ample notable promises of God as appeareth in very many places of the Prophetes that it should stand sure inuincible for euer against all troubles and calamities for that the Lord had his abiding and dwelling there according to that promise where he sayth here is my rest here will I dwel c. And therefore Dauid in an other Psalme glorieth on this wise Loe the Kinges were gathered and went togither when they saw it they marueled They were astonied and suddenly driuen backe As we may see it came to passe vnder Ezechias in that great destruction of the Assyrians and other Kings as the stories witnesse which shewe that Ierusalem remayned safe in all daungers not by the strength and pollicie of the inhabitants but by the miraculous worke of God dwelling in it and thus mightely preseruing and beautifying his owne common wealth Nowe therfore sayth he like as Mount Sion and our holy citie Ierusalem is neuer moued but remaineth sure and safe by the mighty protection of the Lord in all extremities so he that trusteth in the Lord shall be defended against the furious rage of the world and the gates of hell for euer Note howe he commaundeth no worke here to be done as in popery in the time of trouble men were taught to enter into some kind of religion to fast to goe on pilgrimage to doe such other foolish workes of deuotion which they deuised as an high seruice vnto God and thereby thought to make condigne satisfaction for sinne and merite eternal life but simply he leadeth vs the plaine way vnto God pronouncing this to be the chiefest anker of our saluation onely to hope and trust in the Lorde and that this is the greatest seruice that we can doe vnto god For this is the nature of God as I haue sayd to create all thinges of nothing Therefore he createth and bringeth forth in death life in darkenes light And this to beleue is the very nature and most speciall propertie of faith When God then seeth such a one as agreeth with his owne nature that is which beleueth to finde in daunger helpe in pouertie riches in sinne righteousnes and that for Gods owne mercies sake in Christ alone him can God neyther hate nor forsake For he serueth and worshippeth God truely which putteth his whole trust in the mercie of god With this seruice God is highly pleased because he deliteth of no thing to make some thing So he made the world of nothing so he rayseth vp the poore and oppressed so he iustifieth the sinner so he rayseth the dead and so he saueth the damned Who so then consenteth to Gods nature and obeyeth his will there hoping for some thing where nothing is he it is that pleaseth God and shall neuer be moued But thou must beware that thou imagine not to thy selfe a false hope contrarie to the word of God and thy vocation Whereof if thou be certayne and abide in the same if troubles rise trust in the Lord and if he helpe not in his good time take me and Dauid also for lyars Satan will trouble vexe and discomfort thee yea and peraduenture make thee to beleue that thou art vtterly forsaken but if thou trust in the Lord thou shalt feele his helpe with ioyfull victory So in the councell of Auspurge when the Princes were bent against vs with one consent our cause seemed to be vtterly ouerthrowne Notwithstanding yet we liue and enioy such peace and libertie as we would wish maugre the rage and malice of the Pope and all the aduersaries of the worlde With such conflictes we must be exercised lest we be discouraged when we see our cause begin to quale But the greater the daunger is the more stedfastly we must trust So shall it come to passe that when we are ouercome yet we shall ouercome and the conquerer shall yeeld vnto vs triumph and victory This is it that the Psalme here setteth forth They that trust in the Lorde shall be as Mount Sion which can not be remoued but remayneth for euer And here we haue a singular promise whereby we are assured that we shall stande and abyde for euer If then we doe not continue it is our owne fault because we abide not firme and stable in our fayth For this promise must needes remaine sure and infallible Yea as it is impossible that God should deny him selfe and not be God so is it impossible that he should forsake those that put their trust in him But we may not thinke the time longe but patiently abide the Lords leasure For Gods
fleshe although they be compassed about with such high and mightie mountaynes as touching the spirite as Satan can neuer surmount yet touching the flesh and the olde man they lye open on euery side to the dartes of Satan and of the worlde For God by these meanes will afflict and exercise the flesh that sinne the foolishnes of the flesh may be mortified in them and that spirituall wisedome and the inward man may encrease This is the cause why we are according to the flesh as a broken hedge and as a citie whose wals are cast downe and so lyeth open to the enemy on euerie side Wherefore there is no sort of men so vile and abiect which do not thinke that they may doe what they list against the true professors of the Gospell Hereof come such intollerable iniuries horrible blasphemies cruel torments and bloody slaughters of the Saincts of god For the flesh hath no walls no munitions to defend it but the spirite Therfore the flesh is in daunger to al stormes and tempests broken troden downe of the wicked as Esay sayth chap. 51. VVhich haue sayd vnto thy soule Bow downe that we may go ouer Thou hast layed thy body as the ground and as the streete to them that went ouer These afflictions we must needes suffer and by patience ouercome them withall we must beware that by these outward afflictions the inward man be not weakened or ouercome resting in this assured hope and trust that the Lord will neuer forsake vs but that we are in the bosome of the father and are closed within most sure and strong holds So that now although our goodes our wiues our children yea and our liues also be taken from vs yet we shall neuer be spoyled of our Christ by whome we are so surely defended that in the middes of all our tentations he will make away for vs to escape or else geue vs strength to beare them Thus we see what consolations the holy Ghost setteth forth vnto them which beleue the word For vnto such as looke for a better life then this all thinges are here full of calamities and miseries Death followeth death as Paule sayth and we continually dye One tentation followeth an other vntill at the length by the death of the flesh all miseries shall cease and haue an ende This verse therefore maketh much for our comfort admonishing vs that we must suffer many troubles yet so that at the length we shall be safe and sette at libertie from them all though not in this life yet in the life to come and in eternall life And why should we not thus boldely promise vnto our selues remayning vnder this diligent custody of the Angells yea of the Lord him selfe which is alwayes round about his people But here as before I sayd we haue neede of fayth that we may iudge herein not according to our present troubles and tentations but according to the word of promise And what should we neede any promises if there were no tentations which tentations whether they be within in the spirit or without in the fleshe the time shall come when we through Christ shall haue full victory hereof as this verse full of sweete consolation doth promise vnto vs. Notwithstanding this promise seemeth incredible both to vs which suffer and also to them which persecute and afflict vs For if we behold the same with our outward eyes what can be more false yea the contrary seemeth to be most true Behold our Sauiour Christ was he not so forsaken hanging vpon the crosse that the rod or scepter of the wicked rested vpon him Did it not rest likewise vpon the Prophets the Apostles and other holy Martyrs This matter then if we consider it with our outward eyes hath an other meaning then the wordes doe import For they promise that the scepter of the wicked shall haue no power ouer the godly and yet all stories and examples doe testifie the contrary Therefore the holy Ghost calleth vs backe to the purpose counsell of God reueiled in his word and commaundeth vs to wey and consider not what we suffer and with our outward eyes behold but what is decreed with the Lord in heauen And he that can so sequestre him selfe from the beholding of his afflictions and tentations and yeld him selfe wholy ouer to the will of God there rest is a right diuine yea he that is ignorant hereof in true diuinitie knoweth nothing at al. For what knoweth he which is ignorant that God is such a God as will not suffer the godly to be oppressed of the wicked For seeing he hath sayd I am the Lorde thy God he will neuer suffer that which is his owne to be wrested either by the world or by the gates of hell out of his hands If he then abide and continue they shall also continue for euer which are his Thus to beleeue and thus to lay hold on thinges inuisible is true diuinitie and true spirituall wisedom in deede whereupon we may ground this proposition out of the inuisible counsell of God God hateth the wicked loueth the iust ergo he will damne and destroy the wicked and wil deliuer and saue the iust And here we see that which is the chiefest thing in all the Psalmes and Prophets to spring out of the first precept I am the Lorde thy God. Now haue we to learne how we may apply this verse rightly and to our comforte For true diuinitie consisteth in vse and practise We are vexed on euery side with cruell Bishops wicked Princes and others which hate the word of God and the doctrine which we professe But these are very trifles if ye compare them with those vexations which Satan sinne and our owne infirmitie raise vppe in our consciences We must learne therefore thus to iudge of all these thinges that they are the rodde or scepter of the wicked and to set the Lorde against them reueiling his will here in his word and pronouncing that he will not suffer the scepter of the wicked to rest vpon the godly Seeing then the same Prince promiseth thus much vnto vs which hath all thinges in his hand what can we require more For the will of God is certaine that though he suffer vs to be afflicted yet will he not see vs troden vnder foote or perish Thus must we apply these sweete consolations What the rodde signifieth in the scripture it is wel knowne Children when they are yong are corrected with a rodde when they waxe bigger with a wand or a cudgell and if they will not so amende then followeth the yron rodde Hereof it commeth that the rodde signifieth all power and rule whiche is for the amendement and correction of such as doe offende So is it taken in the 110. Psalme The Lord shall send forth the rodd of thy power out of Sion That is to say thy kingdome For there he signifieth such a rodde wherby kingdoms and people are gouerned On this wise the
In the which there was nothing hearde seene taught redde or exercised but mens traditions mens dreames which of their owne nature can doe nothing else but discomfort afflict the conscience For our tradition bringeth forth an other one obseruation followeth an other and that worst of all is they are not onely burthens to the body for to that ende tend all the ordinaunces of men if there be any profitable vse in them but are now become snares to the conscience Wherefore there was not one iote of this doctrine in the Popes kingdome that ministred any occasion of ioy or gladnes to the pore conscience No maruell then if in this kingdome of darkenes the conscience was terrified and found no comfort For if it be in anguish and terrour it can not make that distinction whereof we spake before Great cause haue we therefore to be thankfull vnto God for this inestimable benefite that we now knowe the doctrine of the Gospell to be the doctrine of consolation saluation Through the which doctrine looke how much ioy thou feelest in thy heart so much thou doest enioy of life and saluation But if thou feele thy heart still oppressed with heauines the deuill hath not yet giuen ouer to vexe thee Wherefore thou must haue thy heart well instructed in the true vse of the lawe and of the Gospell as we haue said before that thou mayst knowe that the lawe ought to be vsed onely against the obstinate and impenitent and that therein consisteth the true and proper vse of the lawe but when it vexeth and terrifieth such tender consciences as are to much feared already it is not rightly vsed and therefore terrified consciences may in no case harken vnto the law for to such perteineth laughter and ioy the preaching I say of the Gospell or remission of sinnes giuen vnto vs in Christ by the which we are also sanctified but by the law we are not sanctified but the power and gift of sinne is thereby rather increased in vs. Verse 4. O Lorde turne againe our captiuitie as the riuers in the south Hitherto he hath intreated and prophecied of the kingdome of Christ and of the redemption to be wrought by Christ and afterward to be published to all nations that thereby might be gathered one church of the Iewes and the Gentiles in the which should be preached nothing else but laughter and ioy praise and thanksgiuing Now he procedeth further to describe this Church and sheweth what followeth this fruite of redemption and this communion of the Iewes and Gentiles namely the great necessitie of continuall and faithfull prayer like as the Prophet Zachary also ioyneth with the spirite of grace the spirit of prayer that is with the redemption which was wrought by Christ the prayer of the faithful and of the redemed For although our redemption be fully wrought we redemed by the blood of the sonne of God yet is it necessary that we shoulde pray for this redemption as Christ also in his prayer commaundeth vs to do that Gods name may be sanctified which notwithstanding we know to be holy and sanctified already that the kingdome of God may come which is come and is within vs already As Christ saith Father glorifie thy name and the father aunswereth I haue glorified it and I will glorifie it againe Also Sainct Paule saith I count not my selfe to haue attayned vnto it c. He meaneth the fulnes of the knowledge of Christ and perfect tast of the power of his resurrection This is it which I touched before that this benefite of the gospell this inestimable gifte of our redemption and life euerlasting is easie to be vttered with wordes but moste hard to be beleeâ—â—â— with the heart For we haue in this life not the tenthes but thâ— first fruites of the spirite but the flesh yet liueth fully and wholly in a maner strong and lusty True it is that we haue entred one foote into the kingdom of God and haue thereby obtained the assurance of the promise â–ª But we must not there rest we mustâ— drawe the other foote after that is we must continually increase and goe forward in the knowledge of grace and of faith and for this cause the Prophet Zachary saieth that the spirite of prayer is poured forth vppon vs which spirite requireth this encrease in vs And Sainct Paule saith that the spirite sigheth with sighes that can not be expressed yea and that euery creature also groneth for the deliuerance of the children of god Wherfore whiles we are in this body which presseth vs downe as a heauy burden and hindreth vs that we can not fully apprehend these thinges we haue not onely the spirite of grace but the spirite of prayer also that we might be assured of the grace and good will of God towards vs for Christes sake in whom we beleue and yet should not cease to pray that God would make perfect in vs that he hath begunne Let no man then thinke that once to haue heard these thinges maketh him a true diuine or that he hath now aâ—teyned to the full and perfect knowledge hereof For this arrogancie maketh fanaticall spirites which like to Aesopes dogge follow the shadow and lose the thing In deede if we looke to the word to baptisme to Christ him self al is perfect But we speake not here of the things but of the apprehension thereof So life euerlasting is perfect In my fathers house are many mansions sayth christ But in these mansions we are not yet fully setled so long as we liue here In the meane time we are oppressed with cares vexed with sinne affâ—icted with tentations terrours and desperation Satan neuer ceaseth to assaile our faith hope and other vertues which God hath planted in vs. And this prerogatiue hath Satan because the grace which is begun in vs is not yet perfect Therefore he fighteth so busely against these beginnings fearing least they should come to perfection Such is the life of Christians which haue already receiued the first fruites of the spirite who by experience doe learne that these things can not be fully apprehended but that in the meane while they shall often times slippe yea and some tymes daungerously fall so that the sparke of faith and of the spirite may seeme to be in them vtterly quenched as it hapned to Dauid in his adultery wherein they haue neede of helpe to reise them vp againe as Christ aunswered to Paule my power is made perfect in infirmitie The infirmitie is theirs and remayneth theirs whiles they liue but the power and strength is Christes alone In this daungerous state they flie vnto prayer and say Leade vs not into tentation Giue victory O Lord that my faith fayle not that my hope be not confounded Make perfect the good work which thou hast begunne in me Notwithstanding these are they which not onely haue receiued the first fruites of the spirite as is sayd but also haue perfect redemption
this life we remayne alwayes in teares and mourning as Christ saith The world shall reioyce but you shall sorrow but your sorrow shall be turned into ioy This must we looke for and with this hope must we ouercome all sorrowes and vexations For we are in the sight of God like vnto wild beastes whom he suffereth continually to be vexed coursed of the hunters so that we neuer seeme to be in safety For a Christian without afflictions is nothing We see how he suffred Peter Paule and all the faithfull to be persecuted of the hunters that is of the Sinagoge the Emperours Princes to the end that they might learne to be humble in them selues not to be proud Seing then that all they which will liue godly in Christ Iesu must suffer persecution we must hold fast this consolation whereby we may as it were season these afflictions namely that the holy Ghost doth here prophecie that we must sow in teares but biddeth vs be of good comfort notwithstanding for the more plentiful bitter the teares be the greater laughter ioy shall follow like as he setteth forth also a contrarie example The world soweth in laughter but afterwards it reapeth in euerlasting sorow anguish misery But our tentations afflictions do here endure but for a litle while Let vs therfore patiently suffer in hope that in steede of this paynfull sowing for so small a time we shall hereafter reape euerlasting ioy and blessednes And this also bringeth great consolation that albeit our whole life be full of sorrow bitter afflictions and a sowing altogither in teares yet God will suffer no tentations alwaies to continue But like as stormes and tempests haue their seasons and afterwards commeth faire wether as also after labour followeth rest and quietnes euen so experience doth teach vs that when our heartes haue bene vexed and oppressed with cogitations of desperation mistrust impatiencie before God and the world for a day two or three or else longer God reyseth them vp againe with some spirituall comfort For if tentations should last alwayes who shoulde be able to endure them yea we should fal away from God for euer Therfore our afflictions are tempred with some consolatioÌ„s that we should know that God wil not suffer vs to be altogither swallowed vp with sorrow He will correct vs as the Psalme sayth but wil not giue vs ouer vnto death He suffereth vs to be cast downe but he reacheth out his hand to reyse vs vp again But contrariwise Satan the worlde doe not cease with perpetual hatred insaciable malice to rage against vs. They say downe with them downe with them euen to the ground But Gods anger is not such who chasteneth and correcteth vs for our saluation Let vs learne therefore to know these things and that we must suffer afflictions and sow in teares lest when tentation commeth we be offended as though some new or straunge thing were hapned vnto vs and so flie from God fall to dispaire And let vs hold fast this consolation that our haruest is in heauen euen life euerlasting which we shall reape with ioy and moreouer that our tentatioÌ„s are so tempred in this life that we may be able to beare them according to the saying of S. Paule God is faithful which wil not suffer vs to be tempted aboue that we are able to beare but will giue an ishue or outscape euen with the tentation Some times in deed it semeth vnpossible for vs to endure the tentation or affliction any longer but Gods power is made perfect in our infirmitie Verse 6. They goe or going they goe forth and weepe carying precious seede but they shall returne with ioy bring their sheues with them Howe could the state of the Church or the passage wherein it walketh vnder the holy crosse be more liuely expressed Whereby we may learne so to arme our mindes that we lose not that laughter which by faith we haue apprehended but may encrease and waxe strong and feele this laughter more and more in vs For faith and the life of Christians is not hyprocrisie as their whole life and religion is which are shut vp in cloisters which seeke to come to perfection by certaine speculations of the spirituall vnion as they call it but altogither in vayne as I haue proued by mine owne experience For when I did moste earnestly by this meanes seeke to attaine to perfection I could neuer feele any â—ast thereof Wherefore it is nothing but deceit and hypocrisie But the Christian life is that which is here described that is to be exercised with tentations and afflictions vnder the crosse and to apprehend the word This is our true vnion with God which consisteth in practise In the which vnion we must dayly increase because of the flesh the worlde the deuill which do exercise vs with continuall tentations For except in these daungers we haue recourse vnto the worde prayer we are gone The crosse therefore is the meane wherewith God will haue vs not swallowed vp and consumed but exercised that we may daily growe more and more towardes perfection Moreouer concerning the text it forceth litle whether ye take this verse as a repetition of that which goeth before or whether ye deuide them referre this verse to the consolation of this present life and the former verse to the consolation of the life to come Notwithstanding it seemeth to me that the intent of the Prophet is here properly to signifie that afflictions doe not come vnto the faithfull once onely and no more For although consolations are now and then intermixed yet one tentation followeth an other so that all their life is in a maner nothing else but a continuaunce of tentations So hath it alwayes bene that when one heresie was ouercome in the church an other hath sprong vp when one tyranne by the hand of God hath bene oppressed there hath risen vp an other So priuatly also Gods children doe feele that one tentation one affliction or desperation being ouercome an other followeth and the end of one trouble is the beginning of an other This continuance of the crosse he seemeth also to expresse by this repetition when he saith Going they goe foorth For there is no ende of teares before we goe downe into the graue Where the Interpreters haue translated Good or precious seede let them that are learned in the Hebrew tongue see to it for the figure is to farre fette He seemeth rather to signifie a prolonging or deferring of time so that he expresseth a continuaunce of tentations whereof I spake before The sense and meaning then is The seede which they carry is long deferred or prolonged As if you should say They liue a painefull sorrowfull and a tedious life Day by day they are exercised with new troubles and afflictions which follow them without ceasing So that this seede thus prolonged and caried for a long season is nothing else but
God as the text saith God created male and female He created them saith the Scripture to signifie that they are not their owne gouerners and creators but both male female are the creatures of god Afterwardes he addeth more ouer and he blessed them saying increase and multiply Out of this place of Genesis is this verse of the Psalme taken For in that God giueth vnto vs children it is no worke of ours but it is the blessing of god Notwithstanding the world although it hath continuall experience of this blessing doth neither vnderstande nor consider the same For the procreation of children because it is a dayly benefite and a continuall blessing is nothing estemed Thus the world walloweth in voluptuousnes filthy lust and pleasure and these inestimable benefites wherein it liueth and walketh it neither knoweth nor regardeth This is moreouer to be noted that God did not so confusely blesse man as he blessed other creatures but he adorned man with a peculiar blessing to the ende we might vnderstand that it is the gift of God to haue sonnes daughters and that neither the husband shoulde attribute to him selfe any thing as though he made his wife friutefull nor the wife should attribute any thing to her selfe as though she conceaued through her owne strength and the benefite of nature but should learne that these are in deede heauenly and diuine workes Therfore some times we see that healthfull and bewtifull women coupled with strong and healthfull husbands and liuing in great wealth and pleasure are barren and fruiteles notwithstanding Whereby God would show that to beget and to bring forth children is the blessing of God commeth not of the power of man or the strength of nature Contrarywise an other man that liueth poorely hardly can get a good meales meate hath a house full of children It is a true saying therefore of the Germanes when they speaking of their children doe say God hath giuen me childrē But although this saying be in euery mans mouth yet are there very few that know what this blessing is or esteme it as they should doe because it is ouerwhelmed and darkened with inordinate lust and other filthines of the flesh with labours and trauells with troubles miseries and calamities These thinges I say doe hide and darken this heauenly benediction so that it seemeth to be now not a benediction but rather a malediction For when parents dye and leaue their children without help and succour when men see their children or their wiues stubborn intractable and disobedient c. it seemeth to them that the malediction far passeth the benediction Wherefore the Scripture calleth vs back to the consideration and beholding of the matter it self and the substance of matrimony which is the blessing of God that in beholding the same we may ouercome what miseryes and calamities so euer we finde in matrimony And here appeareth our infirmitie and incredulitie For this is the nature of vs all that one discommoditie doth greeue vs more then an hundreth commodities can make vs to reioyce We see that he which hath an healthful body is more troubled with a push or a byle in his knee or in his elbow then ioyfull for the health of his whole body besides according to the Dutche prouerbe If thou cary a man to Rome vpon thy shoulders and hurte him neuer so litle when thou settest him down thou losest all thy thankes Example hereof we see also in vnthankfull children that when their parentes haue brought them vp with great charges either they desire the death of their parents or else they are disobedient and forget all the benefites bestowed vpon them So it commeth to passe also in matrimony that the benediction of God is darkened and ouerwhelmed with the malediction as the worlde counteth it The holy Ghost therefore doth here notably set foorth and amplyfie this blessing to the end we should rather behold the author and creator him selfe then those troubles wherewith this holy kinde of life is hid and ouerwhelmed Let vs therefore diligently set forth this word and in that let vs rest which we reade in Genesis And he blessed them With this worde let vs arme and confirme our selues against those troubles and calamities and say If this our calling kind of life be the blessing of God I wil reioyce in the Lord the giuer of this blessing how so euer the matter fall out be it well or euill and I will assuredly perswade my selfe that this worke pleaseth god For I know that my wife my children my house family are the giftes of God that thou maist write this title it is the gift of God vpon all that thou hast and doest possesse and thus wrapping the blessing of God and diuine Maiestie in thy kinde of life thou shalt ouercome all troubles and calamities be they neuer so great They that lack or neglect the worde and are without the feare of God can not be thus perswaded of the state of matrimony but they thinke that man and wife are coupled togither by fortune and that children are begotten and borne of them euen as of swine When they haue them that bring them vppe in wealth and pleasure Some time it commeth to passe also that the children of wise excellent and notable men doe myserably degenerate as many examples doe witnesse both in holy and prophane histories and as commonly we see also at this day Wherefore the holy Ghost calleth vs backe to the word of God that we should learne that our bodyes are not our owne but that if thou be a man thou shouldest thinke that what so euer is in thee pertaining to a man is the gifte of God and euen so that children are Gods blessing and his gifte and not thyne owne Wherefore continue thou the creature of God and perswade thy selfe that thy life and thy body in that thou art a man doe please god Then mayest thou without any great trouble and with a good conscience enioy those thinges which God hath giuen thee namely thy life thy wife thy children and thy goods and if any troubles come thou mayst ouercome them also by comparing the same with the other benefites which thou shalt finde in thy kinde of life to be more much greater then all the troubles and calamities are besides Moreouer by the name of children he signifieth not onely the fruite of the wombe but also what so euer is necessarye for the bringing vp the clothing and the nourishing of the same For he that giueth and createth children giueth and createth also with them necessary sustenance to feede to nourish them or else they can not continue To some therefore God giueth more to some lesse yet so that he suffereth none to perish through famine except it be to shewe his iudgement vpon some Moreouer children doe bring with them generally euē in their birth by a diuine working of God what so euer is needefull for their sustentation that they
sort For albeit in this Psalme he ioyneth houshold gouernment or matrimony with polycie and politike gouernment and wisheth the blessing of God and peace vnto them both yet hath he here a more respect to housholde gouernment because it is as it were the fountaine and beginning of politike gouernment For the children which we bring vp and instructe at home the posteritie will afterwardes make gouerners of the common weale For of houses are made cities of cities shires of shires a common weale or kingdome Housholde gouernment therefore is called the fountaine of policie politike gouernment For where housholdes and familyes are not maintained there can be no Citie no common weale no kingdome Wherefore to this Psalme we will giue this title that it is an holy hymme or a song in the praise of matrimony whereby the Prophets comforteth such as liue in that holye state wishing vnto them and promising all felicitie and blessinges of god These things may afterwarde be also applyed vnto polytike gouernment For as God blesseth matrimony because it is the ordinance of God and a kinde of life which highly pleaseth God euen so is the Magistrate also ordayned of God and hath a certaine promise of the blessing of God. And here appeareth the wisedome of the holy Ghost which hideth from vs those thinges that in this kind of life are greuous or odious and speaketh onely of those which are most meete to perswade and are good thinges in deede The world doth the contrarie For it is not onely ignoraunt of the good things which are in matrimony but also if it see any such it estemeth them as nothing because of the troubles which presently it feeleth No maruel is it therefore that when wicked men speake of this kind of life they speake after an other sort with other words then the holy ghost is wont to speake For they follow the sense and iudgement of the flesh onely and see nothing else either in ciuill gouernment or in matrimony and housholde affaires but those things which seeme to be painfull hard and full of trouble And not onely so doe but those thinges also which in these kindes of life are diuine and heauenly in deede they doe not perceiue because of those small troubles and discommodities which touch the flesh And hereof come these sayings There is no citie without a burde◠that is without a woman A wife is a necessary euill To bury a wife is better then to marry her If we could be without women we shoulde be without great troubles And such other like sayinges tending to the dispraise and reproch of women The cause why men doe thus peruersely iudge is this that the flesh is to poysoned with originall sinne that it can not be content to beare the punishmentes of sinne It seeketh after such thinges as are sweete and pleasaunt but troubles and trauells it can not beare Wherefore either it flieth altogither from matrimony and all ciuill affaires as the Epicures and bellygods doe or else abuseth the same to his owne lust and pleasure So blind is it through originall sinne with the desire of pleasures ▪ glory and riches Necessary it was therefore to apply some medicine vnto our corrupt nature and somewhat to represse and to bridle the wanton fleshe with those troubles which are both in matrimony and in ciuill affaires Wherefore when we reade these praises of matrimony in the holy Scripture and compare them with the iudgement of man we shall see the one to be clene contrary to the other We must say therefore that these thinges are true according to the spirite but according to the flesh they are not true So where he sayth afterwards of the godly married man Thou shalt be blessed it shall be well with thee the flesh thinketh the contrary and iudgeth the married person to be most miserable and most vnhappy because he is constrayned to get his liuing with great labour and trauell For the world knoweth not the thinges that pertaine to the holye Ghost and the good things and great blessinges of God that are in matrimony it seeth not but resteth onely in the creature and seeth not God creating gouerning and blessing the creature Contrariwise the holy Ghost loketh to the creator magnifieth the blessing of God although it be ouerwhelmed with neuer so many afflictions and tentations And for the troubles and discommodities that are incidēt to these kinds of life either he couereth them or else he maketh them lesse then they be And this the world can not doe The wisest men therefore as in histories we may see did refuse to beare office in the common weale or to deale in publike affaires The same thing commeth to passe also in matrimony For yong men will hardly suffer this yoke to be layd vpon them as the olde man sayth of them in the Poet. They sayth he which are in loue he meaneth vnchast loue and fleshly lust can not abide to heare of mariage They wil not forsake their filthy pleasures to liue chastly in holy matrimony And if there be any which thorough vehement loue are brought vnder this yoke when they see no such successe thereof as they looked for but that some troubles or other doe follow which they being blinded with loue could not foresee then they complaine then they repent that euer they brought them selues into such bondage hereupon it followeth that the husband will rather beare with all wickednes in an harlot a strumpet then with any litle fault in his owne wife as also the wife except she be very godly will sooner winke at the wickednes of an adulterer then at the small offences of her owne husband For nature can not beare these yokes if men be not well instructed by the word and lightned by the holy Ghost and so looke vnto the creator who hath ordeyned both families and common weales will haue them to be gouerned and guided by this miserable and frayle flesh They that haue not this knowledge are soone prouoked to impatiencie when they see that all thinges haue not such successe as they would Wherefore euen such as are godly minded must be taught exhorted and stirred vp to behold some thing aboue beyonde these troubles reiecting the iudgement of the wise men of this world and to looke to the true and inestimable good thinges which God hath hidden in these kindes of life Then shall they more easily beare their troubles and shew their obedience vnto God when he sendeth diuerse tentations And to this ende we will enterprete this Psalme this mariage song that we may behold those spirituall good things which God hath hidden in matrimony esteme the same accordingly to the end that we be not like to this world which seeth the works of God and yet doth not vnderstand them and heareth the blessing and sweete promises of God and doth not beleue them Verse 1. Blessed are all they which feare the Lord and walke in his wayes
First of all here is to be noted that the Prophet doth not by and by enter iâ—ts the promises of God concerning matrimony as though they were giuen onely in respect of matrimony but he beginneth with the first table calleth him blessed that feareth the lord And this he doth to shew that the world doth not vnderstaÌ„d what it is to marry a wife and to liue in the state of Christian matrimony Wherefore if any troubles come it can not beare them patiently and therefore it is not blessed but rather miserable and vnhappy But he that feareth the Lord whether he be called to any gouernment in the common weale or marry a wife is blessed what successe so euer follow thereof For it may be that euen they also which feare the Lord shall haue no good successe in matrimony but shall be coupled eyther with wicked or with froward and disobedient wiues or else they shall be otherwise shaken with one tentation or other as with the vntimely death of a good wife or with vntractable and degenerate children or with barennes lacke of fruite Here if a man be godly and fearing God he shall soone ouercome these troubles tentations For thus will he thinke with him selfe I haue mette with such a wife as is vnto me many wayes a great crosse and vexation with whom no man else could quietly liue one day But this gift God hath giuen me that I should know and acknowledge him to be both my creator and father and to learne patiently to endure abide his good will and pleasure c. with this gift are ouercome not onely all the troubles and miseries of matrimony but all calamities besides what so euer The Prophet therfore beginneth this holy hymne or this mariage song after this maner If thou wilt be happy and blessed hast a mind to liue in the state of matrimony this shalt thou finde that the Lord will giue vnto thee a wife house and children with other commodities But aboue all things see that thou feare God and in the name of God begin this kind of life This is a profitable doctrine which here the holy Ghost setteth forth euen at the beginning to the ende that he which can not liue a single life should begin his matrimony with the first commaundement and calling vpon God for his help succour should come forth into the presence of God and say Lord thou sayest vnto me in thy word that thou art and wilt be my Lord and my god Thou hast made me a man or thou hast made me a woman This is thine owne creation and this is thine owne worke I did not so make my selfe neyther was I so made by fortune or chauÌ„ce Giue good successe therfore vnto thy creature graunt that I may be a happy husbande or that I may be a happy wife c. that so we may beginne in the feare of God that we be not secure careles or presuming of our owne strength nor rashly enter into this kind of life like sauage brutish people and such as neither know nor feare God but may call vpon him who hath created vs to this kind of life Then shall all thinges come luckely to passe then shall they haue good successe The holy Ghost beginneth his holy hymne after an other maner then other Poetes doe For he exhorteth vs that we shoulde first of al call vppon God and conceiue in our harts a sure trust of his mercy For God will not turne his eare from thee if thou call him thy creator but will againe acknowledge thee to be his creature and will not deny this to be his worke that thou art a man or that thou art a woman But presumption he abhorreth and will not haue thee to beginne this kinde of life trusting in thine owne policie but rather that thou shouldest suspecte the same knowing that God will not prosper thy doings and policies except thou aske counsell of him Therefore sayth hee Blessed is the man that feareth the Lord. For we haue dayly examples before our eyes that at the beginning there is often times vehement and feruent loue betweene man and wife whiche afterwarde is easily quenched so that either they liue miserably and vnquietly togither or else the one forsaketh the other Some times they are so drowned in wealth and pleasure that they liue all togither without the feare of God And this is a farre greater misery But worthely doe these miseryes and calamities fal vppon them For why doe they not ioyne withall the feare of God Here thou muste learne therefore to liue in the feare of God who hath created thee that thou shouldest be a husbande or that thou shouldest be a wife and he will also gouerne blesse and prosper thy mariage But if thou wilt not acknowledge him to be thy gouerner but wilt rule thy wife and thy family after thine owne fantasie without inuocation and prayer vnto God it will followe that either thou shalt ouerthrow all togither or shalt be so blinded with continuall successe that thou shalt fall yet into farre greater euils God wil be feared and serued that is he will haue vs to confesse and acknowledge that what so euer we take in hande can not prosper or haue any good successe without his helpe and assistaunce It is very profitable and necessary with all diligence to teach this doctrine to those which are yet young that they may know it and follow it The cause is this for that matrimony remayneth in the world and in the flesh that is to say euen in the middest of Deuils The husband as touching the fleshe soone lotheth or hateth the wife or the wife her husband What is the cause hereof Euen this is the cause for that matrimony consisteth in the fleshe which is wholy corrupt poysoned with sinne This the flesh I meane Satan inflameth with hatred and euery light offence or else with ielousie Wherefore if thou looke not vnto the wil of God thy matrimony can neuer be vnto thee either stable or comfortable Wherefore youth must be well enstructed as touching matrimony that when any man shall marry a wife he may liue with her in the fauour and blessing of God and say Lord this is thy gift that I am a man This wife also is thy gift We are in the worlde and this fraile flesh and in the middest of deuils the disturbers of matrimoniall loue Giue vnto vs therefore thy blessing that albeit some offences doe rise betwene vs yet thy blessing and the reuerent consideration of thy giftes wherewith thou hast endued vs in this our matrimony may vanquish and ouercome the same c. This is the cause why he beginneth this verse with the feare of God that he may take from vs all presumption lest we shoulde thinke that we shall haue and enioy all thinges as we our selues haue imagined For so shal it not be or if it so come to passe it shal not be
holy and a profitable kind of life is worthy of the commendation which this Psalme here giueth vnto it ▪ although the flesh and the world can not praise it because of the incommodities and troubles which it bringeth with it but highly extolleth the single life This is not to follow the word of God but the iudgement of the flesh which commendeth giftes and maketh a difference of them according to his own fantasie and thinketh to serue God more truely and purely in the single life then in matrimony as Hierome doth in his pestilent bookes which he writeth against Iouinian who sheweth him selfe to haue more learning and iudgement in his litle finger then Hierome hath in all his body For he ought not to haue praysed virginitie with the reproch and disprayse of matrimony but thus should he rather haue sayd that as they which are virgins should serue God in their gift and calling so matrimony is not to be condemned but praysed as a kind of life ordeyned of God euen then when nature was yet sounde and vncorrupt and not yet infected with any sinne But Hierome hath neyther so much godlines nor iudgement but peruersly bursteth out into these wordes It is good for a man so to be therefore to haue a wife it is euill But to be a virgine and to be married although they bee diuerse giftes yet is God as well pleased with the one as with the other For where as they obiect these wordes as touching matrimony Such shall haue trouble in the flesh this do we also confesse Notwithstanding matrimony is not the cause hereof but sinne which they also haue that are not married Gen. 3. Thus much I thought good to say as touching the grosse error prophane opinion of Hierome trifling and by foolish allegories with his companion Origen imagining spirituall fathers and spirituall children whereby they haue giuen occasion vnto the Pope to make him selfe the bridegrome or the husband of the church and so one error hath brought forth an other But I would rather wish that this bridegrome were hanged vppon a tree with Iudas and buried in hell then that by this meanes he should spoile Christ of his name For Christ Iesus alone is the husband of the Church All the Sainctes of God besides are but the frendes of the bridegrome as Iohn the Baptist calleth himselfe The Church is the spouse or the wife the children are the faithfull which dayly come vnto the marriage These also are made the spouse for they become partakers of the good things and the blessinges of the bridegrome and they obteyne the righteousnes of Christ and of his merites If the Pope be good then is he in the number of these and not the bridegrome not the husband but the spouse and is partaker of the benefites and the blessinges of the bridegrome But if he be euill he is the bridegrome of Satan and the friend of Iudas This is then the summe and effect of our aunswere that this Psalme compelleth none to marry as though it were necessarie that al should liue in matrimony For it is not against these words of Christ he that is able to receiue this let him receiue it But this is his onely drift and purpose to set foorth and commend matrimony contrary to the corrupt iudgement of the flesh and the pestilent examples of the world which doe altogither fight against this kind of life because of the troubles and incommodities which are incident thereunto These troubles they that flie will not feele therefore abhorre matrimony defile them selues with whordom and al vncleannes and so do much hurt by their deuilish and damnable example Against these viperous tongues examples full of offence this Psalme armeth vs The world calleth the wife a necessary euill But Peter vpon certeyne consideration and yet without reproch calleth her a weake vessell But marke what the holy Ghost sayth in this place marke how he bewtifieth and commēdeth the wife whiles he compareth her to a fruitefull vine and the children which she bringeth forth to oliue plants Tell me if in any monuments there are to be found such two excellent similitudes as these are yea if there be the like to be seene in all the Scriptures For he taketh two of the most excellent trees that are to be found vpon the earth the vine and the oliue of the which are gathered two notable and precious licours to these he compareth the wife and the children her fruite before the world most contemptible things The wife if you consider her condition is farre inferior vnto the man in those thinges which pertaine either to the body or to the minde specially as touching the affaires which are done by the man and can not be done by the woman But the holy Ghost considereth the gift and through the greatnes and excellency of the gifte he couereth what incommoditie so euer is in the womankinde and shadoweth the same with most excellent and goodly similitudes Now that we may see somwhat the causes why the holy Ghost so greatly commendeth the woman kinde let vs imagine that we are all vnmaryed for the worlde detesteth mariage but specially they that are vnmarried Yea let vs presuppose that in the worlde there is neither man nor woman but such a one as is neither of them both that by this meanes singlenes of life may be imagined to be the more perfect What shall become I pray you of such a happy world pure chastitie and singlenes of life how shall mankind continue Shall not the whole world within twenty yeares be like vnto a desert and a wilde wildernes what vse shall there be then of Golde and siluer Yea what vse shall there be of the Sunne the Moone and all things else that growe vpon the earth ▪ if mankind suddenly decaying matrimony by this meanes should be abolished and singlenes of life onely aduaunced Yea where shall the ministery of the word become What fruite shall there be of the benefite of Christe Why doost thou then so praise the single life that therby thou shouldest diminish the dignitie and excellent fruite of matrimony Nay praise them both according to their worthynes and especially mark here how the holy Ghost teacheth thee to beholde and to consider of thy wife that is to say not as weake flesh which doth the common offices and duties of nature with reuerence and shamefastnes be it spoken for so I am compelled to speake because of the blasphemous contemners of the creature of God For why doost thou not likewise euen in the vine also Why doest thou not contemne it for the dunge that is layed to the roote thereof Nay rather hast thou not a more regard of the licour which by this meanes is gotten out of the vine Likewise in the Oliue the roughnes of the rinde offendeth no man or that the roote thereof must be dressed and as it were fatned with doung For we haue all a
Wherefore these high commendations of matrimony are here set against the venemous tongues both of Satan and of wicked men wherewith they do so maliciously sclaunder this kind of life Also against the corrupt peruerse iudgement of the flesh whereby we are prouoked either to a lothing contemning of this kind of life or else to impaciencie when our eyes are blinded in discerning and iudging the benefites and commodities thereof and are still in beholding of the faults the incommodities or troubles that belong to the same Thus the wiser sort euen emongst the Gentils would not doe For they did se that there is a naturall affection in the man and the wife towards their children and a mutuall loue faithfulnes betwene them selues both these things they praysed and set forth with greate commendation So God by the smal number of the wiser sort euen emong the Gentiles did ouercome the multitude of these viperous tongues which are so venimous spitefull against this kind of life How much more then ought we to defend matrimony we I say whom the holy Ghost moueth stirreth vp so to do by these excellent similituds wherby he sheweth that God is so delited with the life of married folkes that not onely he giueth his blessing for the sustentation of this life but also the blessing of the belly and of the brestes as Moises calleth it This no doubt would not God doe if he hated such as are maryed For he said vnto Adam All that groweth vppon the earth shall be vnto thee for foode and sustenance After the floode also he gaue vnto man the vse of cleane beasts Yea he giueth vnto matrimony what treasures and riches so euer are in the worlde and what so euer in nature is conteyned All these are liuely testimonies that God approueth lyketh and loueth this kinde of life although the holy Scriptures should speake nothing thereof at all Moreouer who seeth not that the propagation of man and woman kind is ordained of God Let vs therefore be mindful of these similitudes therewith arme our selues against the wicked peruerse iudgement of reason against the deuil venimous tongues which magnifie and ertoll vanitie and abhominable filthynes and these inestimable giftes they most wickedly dispraise and despise Verse 4. Lo thus shal the man be blessed that feareth the Lord. Hetherto we haue hearde those excellent commendations of matrimony which the holy Ghost setteth foorth to confirme and comfort such as are appoynted to this kinde of life that they might patiently suffer the incommodities the troubles and tentations of matrimony and not followe the iudgement of the worlde which like vnto the mule and the asse followeth the fence of the fleshe and is ouercome with these troubles and tentations The good giftes of God it vnderstandeth not but some tymes it detesteth and abhorreth them For ye shall finde many to whom it semeth a great misery to haue many childrē as though matrimony were ordayned for beastly pleasures onely and not to this end rather that we might doe acceptable seruice both to God and man in nourishing and bringing vp of children These men are ignorāt of that which is most comfortable in matrimony For what is to be compared vnto the loue of parentes towards their children especially since here thou seest that children are the greatest portion of Gods blessing But here againe we haue nede of faith For the world taketh it not for a blessing when a man getteth his liuing by labour trauel suffereth the troubles and vexations of his wife his children his seruaunts and such like whereof in matrimony there are many These thinges I say the world estemeth not as blessinges but abhorreth them as maledictions But the holy Ghost to confirme the mindes of the godly cōmendeth and setteth forth all that he hath hitherto said by this sweete and comfortable name and calleth them blessinges to the ende he may stirre vs vp to know God and his giftes rightly lest that in the middes of his benefits and blessings we should fall to a lothing thereof as the world is wont to doe which regardeth not those things which it hath presently enioyeth but desireth the things which it hath not Wherefore this vehement kinde of speech is diligently to be noted in that he calleth this life blessed and happy which to the iudgement of reason is miserable and full of calamitie when he saith Loe thus shall the man be blessed c. What canst thou desire more In that thou hast a wife and children and liuest with the labour of thy handes it is in deede the blessing of god Wherfore thou hast not onely great cause not to be offended but also to giue God thankes for his great blessings But how few are there to be found which doe beleue this And if any doe beleue it yet through infirmitie they are led away from this faith and forgetting the blessing they become vnpatient as if they were in the middest of Gods malediction It is therefore to be wished that this saying of the holy Ghost as a singular consolation might be alwayes before the eyes and in the eares of the godly For how shall we finde a more manifest argument that the life of such as are married pleaseth God thē this that their whole life is nothing else but a blessing In deede it so commeth to passe often times that they are vexed with the sinne of impatiency through the offences of their familye their children and some times their neighbours But what then All things cannot be so pure and so perfect in this our infirmitie but that oftentimes we shall feele either some excesse or some lack both within the house and without But this sinne of impatiencie the dayly prayer of the godly doth quench ouercome And thus must the godly comfort them selues that they are placed among Gods blessings and liue a life blessed of god This faith the greater and stronger it is the more ioy it bringeth For albeit some troubles doe happen we some times also are ouertaken with sinnes yet is the worde of God omnipotent Wherefore in all tentations the victory is theirs which stick faithfully thereunto These wordes therefore muste be receiued as the oracles of God and this kinde of life we must adorne with due praise and honour since that God doth so richly poure out his blessing vpon it This must we not onely knowe that we may set it forth and commend it to others but all of vs which liue in this kind of calling must commend and apply the same also vnto our selues that whether pouertie diseases vexations troubles of our familie or any other like tentations doe oppresse vs we may endure the same with patience resting vpon this most plentifull consolation that the holy Ghoste calleth this state a blessed kinde of life And this they finde this they know and this they doe which feare God and serue him truely as he sayth So shall the
the cause why cities were first builded that men ioyning their strēgth power to gither might be able to defend them and theirs from the force and crueltie of others Afterwards when there was not ayde and helpe enough in one citie many ioyned their powers togither So common weales and kingdoms were first begunne to stablish and mainteyne peace which married persons haue neede of Nowe that nature did thus vnite and ioyne these thinges togither and taught men so to do reason it selfe doth see and perceaue But the true cause the holy Ghost here setteth forth to witte that these thinges come of the blessing which the Lord giueth to married persons but specially to the godly who ought to knowe and acknowledge that the first blessing is to feare God the next is to haue wife and children the third to enioy politike peace and quietnes What wouldest thou haue more Wherefore for thy vine and oliue plantes which thou hast in thy house thou shalt see that the Lord giueth Kings Princes lawes and whatsoeuer is necessary for the defence and preseruation of the common weale and peace And here we are admonished that since Kinges Princes and Magistrates are ordeyned for the benefite of married persons and families they ought likewise to yeld obedience vnto them and whatsoeuer else they haue neede of whiles they watch for the preseruation of peace For they are the ministers of God as Paule calleth them giuen of God for this purpose that we may enioy his blessinges in peace Which peace how great a benefite it is the common prouerbe of the Germanes witnesseth which sayth that a man which hath two kine should giue the one that he may quietly enioy the other For what auayleth it thee if thou haue thy house full of riches and are not able to defend the same against theeues and robbers Seeing therefore that this is done by the Magistrate yea seeing that iudgement and lawes doe restore that to the owner which is vniustly taken away good cause there is why honour and obedience is to be giuen to the Magistrate as the minister of Gods blessings which he bestoweth to the married persons For this third blessing of matrimony is here recited of Dauid that they may see the wealth and welfare of Ierusalem that is to say that they may see Ierusalem flourish first by true religion and sounde doctrine and secondly by godly Magistrates For these are the benefites and blessinges not onely of one house but of all Ierusalem Thus the holy Ghoste commendeth vnto vs the giftes of God in a goodly order The firste is the feare of god This feare comprehendeth the thinges which are conteined in the first table Nowe for the feare of God afterwardes God giueth house and famylye Thirdly for houses and familyes well ordered and gouerned in the feare of God followeth also the thirde blessing that is to say a happy common weale Wherefore let vs learne to vnderstande rightly the benefites which we receaue by godly Magistrates and for them let vs be thankful Againe let vs learne that this gift of God to haue good Magistrats is giuen vnto those and for those maryed persons and those familyes which feare god Which gift the wicked also doe enioy but yet no otherwise then swine doe their draffe and swill without any thankes giuing vnto God or thankful remembrance of this or any other of Gods giftes For as the destruction of Sodome was differred because of Loth so oftentimes for a fewe godly familyes or a godly Prince God blesseth the whole common weale Verse 6. That thou mayst see thy childrens children and peace vpon Israel It is giuen to many to haue children in matrimony and to many it is not Therefore we sayd before that this is a commendation and not a promise perteining to euery man perticularly but generally vnto matrimony to the kinde of life it self So vnto some it is giuen to see the children and nephewes of their children To some againe matrimony is all togither barren and fruiteles For these things the Lord distributeth to euery one as is most expedient for them Notwithstanding the godly married persons must pray vnto God for them and most commonly also they doe enioy them And maruelous is that naturall affection and loue especially in olde men which they beare vnto their childrens children for they loue them more tenderly then their owne Wherefore for as much as this Psalme tendeth to the setting forth and bewtifying of matrimony and wisheth all felicitie to the married persons the holy ghost addeth this moreouer concerning their long and fruitfull posteritie as a singular comfort because he would omit none of those good blessings whiche are giuen of God to suche as are marryed though not to all yet to the most parte Nowe although we sayde before that all such prayers haue a promise included in them yet notwithstanding this is the maner of corporall promises that God giueth them so as is most profitable and expedient for euery man Wherefore we must apply the promise which is included in this prayer to the kind of life it selfe and not to euery married person namely that such as liue in godly matrimony and feare God shall encrease and multiply vnto a fruiteful and a great posteritie and that for their sake the blessing shall flowe vnto all the people as he addeth in this clause peace vpon Israell that is to say all wealth and prosperitie I wish vnto Israell for thy sake Thus the Psalme commendeth and defendeth matrimony against those spitefull sclanders and reproches of the world which can not iudge but according to the sense and feeling of the fleshe Wherefore as it is offended with the troubles and burthens of matrimony so is it offended also with those things which happen in ciuill gouernment when it must obey lawes pay tribute to the Prince or be are any other like burthen For it would so liue that what soeuer is best or most pleasant in matrimonye that onely it would enioy without all griefe or molestation As we may see there be many whiche marry wiues because they imagine that there is nothing in matrimony but mere loue amorous delites and fleshly pleasures In like maner how many shal ye find which through an inordinate loue and desire of glory seeke to rule and be in authoritie But afterwardes when in matrimony they must suffer troubles and vexations and in politike gouernment enuy hatred cursed speaking and sclaunders they cry out that they were deceiued and become impatient Yea it can not otherwise be but that these things must so come to passe For that which is the best and most excellent in both kindes of life the blessing of the Lord I meane they nothing esteme Wherfore we must haue a speciall regard vnto the blessing and we must haue also the word of God before our eyes to the ende that when all other thinges are full of daungers full of troubles miseries and vexations we may rest and
these calamities God shewed forth his power and not onely remitted their sinne but also turned away the punishment thereof so that still there remayned a Church and the practises of their enemies were brought to naught Wherefore the Prophet here not onely repeteth the daunger and calamitie of the Church but with great ioy he addeth withall an exhortation that euery member of this body should praise the mercy and goodnes of the Lorde and say They could not preuaile against me This is a singular consolation not only for the whole Church of God but also for euery one of vs perticularly against the proud bragges of our enemies and the great hope which they haue conceiued that they shall preuaile against vs Heretikes and sectaries doe glory that they shall haue the victory The Pope vaunting of his owne strength the power of Princes cryeth out we shall ouercome Satan ioyneth with them both and reyseth vp such troubles that it seemeth doubtfull to whom the victory will fall This oppresseth not onely euery man priuatly with great heauines and sorrow but also the whole Church As we by experience did proue in the assembly gathered at August where it seemed that our enemies should vtterly haue swallowed vs vp But did not we there find these wordes to be full of consolation They could not preuaile This cōsolation we must hold fast euen when we are killed as by the examples of the primitiue Church we are taught For the Church is as it were watered with the blood of the faithful that the greater encrease may come thereof Now like as these words of the Prophet are rightly applyed to that persecution which is done with the sword so must they be applyed also to the assaults of heretikes and Sectaries For it is their propertie to boast and bragge of the victory alwayes to triumph before the victory But how so euer our aduersaries triumph glory let vs endeuour to hold fast the word and what so euer we doe let vs apply it wholy to the amplifying of the kingdom of Christ and his word If then as needes it must be assaultes and battells doe follow yet let vs sing with Dauid They could not preuaile For albeit they kill vs yet neither the Pope nor any other heretiks nor the Turke nor Satan him self shall euer be able to quench the word Neither yet shall they preuaile against vs if we stedfastly abide in the word In deede this will we graunt vnto Satan that he is stronger then we and vexeth vs many wayes For many are the troubles of the iust but God will deliuer them out of all And why Because it is the word of God which they professe teach and moreouer it is Gods owne cause which they defend Wherfore although the Pope attempt and practise neuer so much mischief and goe about to styrre vppe the whole world against vs although false brethren which walke not in true sound doctrine continually vexe vs although Satan him selfe neuer cease to reyse vp the gates of hell agaynst vs yet will we sing with Dauid euen to the ende They coulde not preuaile yea and that onely because of the word Verse 3. The plowers plowed vppon my backe they made long furrowes See what vnlike and almost contrary thinges he ioyneth here together Before he cōforted the faythfull that the enemies should neuer be able to doe any thing against the Church because it is inuincible and can not be ouercome and here he complayneth that they plow vpon the backe of the Church make such furrowes as seeme to be of an infinite length This is an offence therefore which vehemently troubleth the godly that God suffereth Satan and the world so long to rage so long to vexe afflict the Church that he giueth successe vnto their wicked counsells and attempts that he suffereth the vngodly euen then to prosper when they are most worthy to be punished with all maner of tormentes and vtterly consumed On the other side the godly the more they pray and the more they hope the lesse seemeth their prayer and their hope to take effect Euery day are they more and more afflicted euery day there is lesse lesse hope left Wherfore this similitude is well applied vnto them in that they are compared to a grownd which is continually plowed wherin such furrowes are drawen as seme to haue no end as though there were no god which either seeth their calamity or the impietie and outragious cruelty of the enemies of the word He signifieth therefore that they haue neede of continuall patience not for a day or two but all the dayes of their life So that they which haue the worde must assuredly purpose and determine neuer to departe from God although they should suffer the same afflictions a thowsand yeres together How mauy haue we seene in these our dayes which haue fallen away yea and such also as sometime did stand when the fruite of the word was hindred through persecution like as the Sunne dryeth vp and withereth the corne that is sowen in a stony ground Wherefore we must learne that the patience of the faithful as it is in this verse described is such as is ready to offer their backs vnto the plowers and to suffer not for a day nor for a yeare but for the time of their whole life For he compareth afflictions to the long plowing in the backe of the faithfull Like as our Sauiour Christ also signifieth when he saith He that continueth to the ende shall be saued For to beginne is not enough And that patience which hath her boundes and limites prescribed may be found euen among the Gentiles But the patience of Christians is perpetuall that is to say such a patience as seemeth to be infinite and without ende for the ende thereof doth not appeare Like as on the other side the ende of their consolation appeareth not So that those thinges which seeme to be moste contrary are here ioyned togither that is to say the length and the long continuance of the furrowes in the back of the faithfull and the victory of the faithfull singing of those which driue the plow They could not preuaile Moreouer this great and long continuance of the furrowes in the backe of the faithfull includeth suche an offence as no carnall wisedom is able to ouercome namely that the wicked doe not onely prosper but their felicitie also continueth long so that it semeth to be as a reward of their tyranny their persecution malice against the church For if God would suffer their tyranny but for a litle time spedely reward thē according to their deserts we should al then say that God is mindful of his children angry with the wicked But now since impietie and wickednes flourisheth many yeres togither and the wicked stil continue and encrease in great felicitie without punishment the same is verified of them which Diogenes said of Harpalus that they seme to giue a
righteousnes or vnrighteousnes but if thou wilt marke our iniquities if thou in iudgement wilt demaunde whether we be righteous then must we needes perish Wherfore we appeale from thy iudgement vnto the throne of thy mercie If we haue done any thing well it was thy free gift alone Looke vpon vs therefore with the eyes of thy mercie and not with the eyes of the iustice of thy iudgement For if thou doe not pardon our iniquities and close thine eyes that thou behold them not we shall not be saued c. This light of doctrine we see that Dauid followed euen in the darkenes of the lawe But our case is nowe much better for as much as we see these thinges clearely sette before our eyes in the newe Testament For what teach we else at this day but that we are saued by fayth alone in the death and blood of Christ that by the merite of Christ onely our sinnes are couered and taken away according to that saying Blessed are they whose sinnes are forgiuen Forgiuenes of sinnes then is that heauen vnder the which we dwell through our trust and confidence in the merite of christ For he that beleueth shall not be condemned but shall passe from death to eternall life Dauid addeth here no expresse mention of Christ and yet because he hopeth for mercie therefore he loketh straight to this mercie seat that afterwards should more clearely be reueiled in the new Testament For ye see that he signifieth no lesse but if God should marke his iniquities he must needes dispayre For without remission of sinnes or knowledge of grace what haue we to rest vppon What safetie may we finde They therefore that put not their trust herein alone that by the death of Christ their sinnes are taken away and Gods eyes closed that he wil not see their sinnes must needes perish For this onely do the Scriptures set forth that our life resteth wholy and alonely in the remission of sinnes and in that the Lord will not see our sinnes but in mercie couereth them and will not remember them or lay them to our charge So that we must acknowledge confesse that we know nothing but the righteousnes of Christ Not that we should not now worke and bring forth the fruites of a holy life not that there is no sinne in vs or that God doth not hate the same but because God sayth and promiseth that he wil not marke our transgressions because we beleue in Christ and put our trust in him This shield whosoeuer holdeth out for his defence and hideth him selfe vnder it them God accepteth as his children because they haue a Sauiour but they that haue not are driuen to despaire For what can all their workes their merites their righteousnes doe seeing Dauid sayth If thou marke our iniquities O Lorde who shall be able to stand in thy sight In this verse therefore consisteth altogither which hereafter followeth Verse 4. But mercy is with thee that thou mayst be feared This mercie thou shalt not find in Moises in the lawe or in the works of the law not in Monkery not in a strait and painful life not in almes deedes c. Briefly this mercie thou shalt finde no where because it is no where but with the lord Mercie therefore is not our merite or our righteousnes but it is the free pardon of our sinnes by Christ alone Which mercy although thou shouldest afflict and punish thy selfe in a Monastery a thousand yeares or doe neuer so many so perfect or so holy workes thou shalt neuer find as the conscience which euen in a most streit and holy life feelleth desperation doth sufficiently witnesse But herein alone the conscience findeth rest and comfort when altogither naked without any addition of her owne worthynes it committeth it self to the naked and bare mercie of God and saith O Lord I haue thy promise that righteousnes commeth of mercie alone whiche righteousnes is nothing else but thy free pardon that is to saye that thou wilt not marke our iniquities I commend therefore vnto you this definition of righteousnes which Dauid here setteth forth that to marke sinne is to condēne Againe not to marke sinne is to iustifie or pronounce a man righteous And this is true righteousnes in deede when sinnes are not marked but pardoned not imputed Likewise in an other place also he defineth a blessed man and Paule allegeth the same defini-nition very aptly Blessed is the man saith he to whom God imputeth not his sinne He saith not blessed is the man which hath no sinne but vnto whom the Lorde doth not impute that sinne which he hath as here also he saith When sinnes are not marked These testimonies must be diligently collected and noted that we may see how that this doctrine is founded vppon the holy Scriptures and that all the confidence and trust that man can haue in the righteousnes of works or of the law is vtterly cut of in the iudgement of God. For this doctrine maketh all men alike and before God leaueth no difference For if by imputation onely we be righteous it followeth that not onely we be all sinners but that also there is no differenee betwene the learned vnlearned the wise and the simple the married and vnmarried the Prince and the plowman c. For this difference of degrees in the iudgement of God auayleth nothing but this onely auaileth before God that our sinnes bee forgiuen Wherfore if this doctriue had bene heretofore diligently taught all Monkry such other mōstrous kinds of life had not bene brought into the Church which the foolish people hath beleued to be more holy then others For what soeuer kinde of life a man be in this is the condition of vs all that we haue neede of forgiuenes of sinnes as Paule teacheth in the Actes where he sheweth that God suffered the manners of our fathers like as a good husband suffereth and beareth with the manners of his wife the maister of his scholers the Prince of his subiects Now if this eiuill life haue neede of such discretion and moderation that men should not be alwayes extreme and rigorous in dealing one towards an other how much more neede haue we that God should beare with vs in this our great weakenes and corruption If God should deale sharply with vs then should our transgressions dayly and continually moue him to marke straitly and sharply to punish vs But he will not marke our iniquityes This he requireth that we beleue in christ Then will he beare with vs then will he winke at our weakenes and pardon our transgressions yea in respect of our faith in Christ he will accept vs as righteous Thus Dauid turned him selfe from desperation to an assured hope and trust in Gods mercie For when we looke to our sinnes it can not be but we must needes be vexed and fall to desperation ▪ But we must not fasten our eyes vppon our sinnes onely
Forsoth to set forth vnto vs what they are against whome he fighteth and to giue a further light to the former sentence by setting forth the contrary As if he should say I haue learned by experience O Lord why there is mercie with thee why of right thou mayst chalenge this title vnto thy selfe that thou art merciful and forgiuest sinnes For in that thou shuttest all vnder mercy and leauest nothing to the merites and workes of men therefore thou art feared But if all things were not shut vp vnder thy mercy or that we coulde take away sinnes by our owne power no man woulde feare thee but the whole world would proudly cōtemne thee For daily experience doth witnesse that wheresoeuer this knowledge of the free mercie of God is not there men walke in the presumption of their owne merites Behold the religious man but especially the Minorite which kind of men I haue alwayes abhorred aboue others for their intolerable pride He because he hath a rule and a lawe wherunto he must frame his life liueth without all true feare of God walketh in great securitie Uery fewe there be which come to the true knowledge of sinne or haue any feeling of desperation For they that feele desperation are glad to heare that there is mercie with the lord But these men doe persecute this doctrine of mercy free grace and forgiuenes of sinnes with fire and sword For the nature of the law is this that it maketh men proud presumptuous and contemners of grace as Paule notably setteth foorth in the Iewes Rom. 2. Thou art called a Iewe and restest in the lawe and gloriest in God c. They that are such are not moued with the authoritie of the Apostles nor with the miracles of Christ raising vp the dead to life but are as vnsensible as stones For in this securitie they are not onely ignorant what this propitiation and this mercie is but also they persecute the same Such therefore do commit a double sinne more greeuous then the Publicanes and our Sauiour Christ sayth well of them Harlots and Publicanes shall enter before you into the kingdom of heauen For they are easily perswaded that they are sinners and that they haue need of the free mercie of God forgiuenes of sinnes But contrariwise Annas Caiphas the other Pharises whē they heare these things doe laugh and girne thereat can not abide to be taught of any Now for as much as perteineth vnto them both the Lord hath decreed that righteousnes should not be estemed according to our workes but simply according to mercie the remission of sinnes For if righteousnes should come of workes or of the law then eyther desperation must needes follow if the law be not perfectly obserued or else presumption if it be obserued In desperation there is greater feare then should be in presumption there is no feare at all Therefore the meane betwene them both is this that God shutteth vp al vnder mercy Notwithstanding he taketh not away the law For without the law this life can not continue In what a miserable state should the common wealth be if murthers adulteries and robberies should be committed permitted without punishment or execution of law Moreouer the workes and exercises of the godly must be guided ordered by the word of god For this purpose God will haue the law to continue and accounteth it for an holy obedience in those that doe beleue But as touching sinne he commaundeth that we should cast away all trust and confidence in the law and put our trust onely in the mercie of God set foorth vnto vs in Christ Iesus crucified for our sinnes By this meanes presumption is taken away and feare remaineth not such a feare as is in the desperate but such as we see in good and well nurtered children towardes their parents No Monke therefore shall be saued because of his order or strait life I likewise shal not be saued because I preach Christ with carefull diligence faithfull endeuour The Prince is not saued because he faithfully gouerneth and defendeth his subiectes But as touching the Monke you may easily proue this to be true For that kind of life is altogither contrary to the word of god But to teach and instruct the Churches to gouerne the common wealth are in deede most holy and excellent works and yet are they the works of the law which of them selues bring either desperation or presumption Wherefore though these works be neuer so perfect and holy yet is there no saluation but in this alone that there is mercie with the Lord that he may be feared Wherefore God hath iustly shut vp al vnder sinne that he may haue mercie vpon all For if you leaue any thing to the nature of man wherby he may deserue the fauour of God no man will feare or worship God but all men will come vnto God as the Monkes doe with their abstinence prayer obedience and such like But by this meanes God is lost and the idoll of mans hart is worshipped in steede of God. For whiles the Monke thinketh to please God with his hempten girdle wherwith he ought rather to be hanged vp vpon a tree then girded whiles he thinketh by the obseruation of other traditions to please God doth he not depart from the true God set his owne imaginations in the stede of God whiles he is perswaded that God thinketh the same that he imagineth Of the righteousnes of the lawe therefore followeth plaine idolatrie which imagineth a strange God and loseth the true god For the true God is propitiation and mercie through christ But such as glory in their works would make their works propitiatory and auaileable to deserue grace Wherfore God reiecteth all workes and setteth forth his naked and bare mercy that he may be feared and not contemned of the presumptuous hereby taking away all cause of presumption Let vs learne then out of this verse or this general proposition that when the doctrine of the remission of sinnes of grace or propitiation is lost it followeth that in steede thereof Idolatrie must needes reigne For take away grace the feare of God also as the Prophet saith must needes followe And what is it else to feare God but to reuerence to worship God also to acknowledge that he is ful of mercy goodnes therefore to obey him This God did I lose when I was a Monke and walked in the confidence of mine owne righteousnes For by experience I am able to proue that of the most perfect righteousnes of the law there can nothing else followe but either desperation which is more seldom or presumption which is more common For the nature of man and the deuill can not beware but they must needes presume Thou wilt say then Shall we not keep the law shall we not doe good workes yes verily we are bound to doe them For God therfore hath a church
against an other but there was one temple one Arke one altar and no more Like as we haue one Christ in whom God dwelleth and in whom he is found Therefore by an excellent name and title he calleth it the Arke of strength that is to say of the kingdom Likewise he sayth Psal. 110. The Lord shal send the scepter or rodde of thy power out of Sion Also Psal. 8. Out of the mouthes of babes and sucklings hast thou ordeyned strength So is that called the Arke of strength where God mightely reigneth where he helpeth and defendeth his people where he exerciseth his power for their succour and safety in hearing them in forgiuing their sinnes in comforting them against Satan death and hell it selfe This diuine power sayth he is bound to this Arke and therefore it is truely called the Arke of strength This strength and this power was also bound to the Altars of the fathers but now it is bound to the man borne of the virgine Marie To this man who so euer commeth shall feele a diuine power If he dye he shall find life If his conscience be oppressed with sinne he shall finde remission of sinnes If he be tormented of Satan he shall find peace If he be vexed of the world he shall find securitie and victorie For Christ whose kingdom it is doth not therefore reigne that he may enrich vs with worldly goods landes and possessions for these are promised vnto vs in the first of Genesis but that he may set forth his diuine power and rich mercie and set vs free from those calamities out of the which we are not able to redeme our selues Like as he deliuered the faithfull in those dayes from all daungers For the Arke was vnto them as an heauen where they found deliuerance from all miseries as the people was the kingdom and the faithfull were the â—tarres of heauen Therefore Daniel sayth of Antiochus that he should cast downe starres to the ground For whereso euer the word of God is there is the kingdom of God of heauen of life of victorie ouer death sinne and all miseries Thus ought the word which of the world is contemned and despised to be exalted and magnified Verse 9. Let thy Priestes be clothed with righteousnes and lee thy Sainctes reioyce This petition is the same which we vse in our preachings when we desire that the Lorde would giue vnto vs godly faythfull ministers of the worde and suffer no euill teachers to haue place among vs For God in his kingdome is like vnto an Emperour Wherefore as the noble men and chiefe Magistrates are Ministers vnto the Emperour and are the principall part of his kingdom so in the kingdom of Christ are the Angells of peace or the ministers of the Gospel They therefore which pray for the kingdom of God must needes pray that the Lord would giue faithfull Pastours and Ministers as he him selfe commaundeth saying The haruest is great Pray the Lord of the haruest that he would send forth laborers into his haruest The labour and trauell of these workmen is to communicate doctrine consolation threatnings c. and to minister the Sacramentes That these thinges may be rightly done the labourers must needes be clothed with righteousnes and not onely with that righteousnes which belongeth to euery man and is not without corruption but specially with that righteousnes which belongeth to the ministery and to the word which is pure and without all corruption This is that righteousnes whereby the kingdome of Christ is gouerned that is to say the word and the Sacraments Moreouer the Pastors and Ministers of the word are then clothed with righteousnes when they execute a righteous office that is when they teach the word sincerely as Peter sayth If any man speake let him speake as the wordes of God. Also when they minister the Sacraments purely and without corruption so that whatsoeuer they doe or speake be either the word or the work of god So he that baptiseth doth no worke of his owne but he baptiseth in the power of god Likewise he that comforteth the afflicted conscience doth it not of him selfe but by the direction of the worde and will of god Wherefore he also that heareth this worde must not take it as the worde of a man but as a voyâ—s sounding from heauen So the ministery is righteous which is truely executed in the power of God and this is true righteousnes Contrariwise they which teach men to trust to their owne merites works and worthines and prescribe a certaine forme of apparell of eating of fasting and such like wherein all the righteousnes of the Papistes and the Turkes doth consist such Priests I say are clothed with iniquitie For they haue lost the chiefe ornament and the true apparell of their ministery because they doe not teach rightly nor gouerne truely but seduce men rather with a false shew of their gouernment ministery and that by the malice motion of Satan which hateth this heauenly ministery and peruerteth the ministers The summe and effect therefore of this prayer is that they which attend vpon the Arke of strength may gouern righteously that religion may continue and flourish that the word may be effectuall and bring forth frute that terrified and afflicted consciences may be raysed vp and comforted that secure profane and presumptuous persons may be beaten downe with threatnings and the terrour of Gods wrath that the weake may be strengthened that the simple and ignorant may be instructed Which thinges by the grace of Christe are diligently and faithfully done in our Church And let thy Sainctes reioyce Here we see that God is not delited with the heauines vnquietnes and vexation of conscience which sinne and the feare which naturally followeth sinne is wont to bring but with a chereful hart Seeing therefore that there be two kingdoms namely the kingdome of death and the kingdome of life or the kingdom of hell and of heauen he desireth here that the faithfull may be kept in the kingdom of life enioy the peace and comfort of conscience which the righteous ministery of the Pastors and Preachers of the word bringeth With this prayer agreeth that prayer of the Apostles wherewith they begin their Epistles Grace be with you and peace from God the father c. Grace is the remission of sinnes After this grace followeth peace or a good conscience which here he calleth a reioycing Let thy Sainctes reioyce saith he that is let thy people togither with the Pastors and Ministers hearing the word of the righteous ministery be ioyfull triumph in that word He calleth them Sainctes or holy because of the vse of the word and the ministery which are holy So the Iewes are called holy because as before I haue said there were emonges that people which had the arke and the word of God which were holy thinges in deede and did sanctifie
and make men holy So our Church is called holy not onely for the holines of the persons but rather for the holines which the word and Sacraments doe bring vnto those whiche vse them rightly To those he wisheth ioy and gladnes and that they may reioyce and be mery in the Lord. The meaning then of this clause is this that Christ Iesus our King hath giuen vnto vs his word hath commaunded vs to be baptised to vse the Sacrament of his body and blood not be cause he would destroy vs oppresse vs with sorrow and driue vs to desperation but to this ende that we should reioyce and be merry hauing peace and a good conscience by his free grace and mercye The kingdom of Christ therefore is the kingdom of ioy and delyuerance as an other Psalme saith in the tabernacles of the righteous that is in the Church and among the faithful it is the voice of reioycing For they knowe that Christ their King would that they should haue comfort life and victory against death and Satan This is then the reioycing triumph of Christians or as here he calleth them of the Saincts Why then should a Christian be heauy or sorowfull since that he is called into the kingdome of Christ and of grace baptised and nourished with the body and blood of Christ and dayly raysed vp by the word against desperation and all terrours If I then doe yet remaine in bitternes and heauines of spirite the fault is not in this kingdome nor in the word or Sacraments but in me and in the deuill because I doe not with a true faith lay hold vpon the word and thorowly beleeue it For why should I feare if I did verely beleue that I am baptised called made pertaker of the body and blood of Christ and so receiued into the kingdom of life comprehended of grace as Paul speaketh and shut vnder the mercie of God These are nothing else therefore but the subtill sleightes and deceits of Satan which will not suffer vs to see our inestimable riches and glory but counterfetteth tentations and crosses where no crosse is but health and victorye Wherefore it was well said of that Christian virgine who being tempted of Satan answered that she was a Christian and so rested wholy in that man Christ. For we may not reason muche with Satan If he obiect vnto thee thy sinnes it shal suffice if thou obiect vnto him againe thy baptisme which he can not deny Also if thou lay against him the word whereby thou wast called into the kingdom of grace which for as much as it is the word of God how can it deceiue thee Thus in a Christian heauines can take no place if in his hart he doe acknowledge baptisme the word the communion of the body and blood of Christ the grace the fauour and the mercie of god How can he then but reioyce and be glad But because we often times suffer the worde and these giftes of God to be taken from vs and turne our eyes an other way it can not be but that heauines and terror must needes follow And this commeth to passe by the faulte partely of our selues as I haue saide and partly of Satan who leadeth vs from the word before we be ware and maketh vs to thinke of our owne worthynes or vnworthynes of our good or euill desertes also of the terror of death of the torments of hell c. When we thinke of these things if we lay not hold vppon Christ we perish and are swallowed vp with anguish and sorrowe for this is to lose the Arke of the couenant They therefore which in these daungers take holde agayne of the word are safe and are now able to say with Dauid VVhy art thou cast downe O my soule and why arte thou vnquiet within me For I am nowe in the kingdome of Christe that is in the kingdome of peace of ioy and eternall reioycing sauing that it is hindred by the deuill and by our owne flesh which is more ready to beholde her owne sinnes and vnworthynes then baptisme the word and the sweete promises of god And this is the wisedome yea the poyson which is hidde in our flesh that we are more moued with our owne vncleannes then with the purenes of the word and the Sacramentes They then whiche rest in the word are in a sure hauen of safegarde from all these tempests and terrours We must pray therefore that God would giue vs good Pastors faithful wise and godly disposers of the word of god For by their meanes and ministery the Churche doeth enioy this inestimable benefite and blessing whereby it triumpheth ouer death sinne and the deuill For it knoweth that it is nowe in the kingdome of grace This is true and perfect peace namely the peace of the hart and conscience Thus the Prophet desireth as an inestimable gifte that the pastors and Ministers of the word may be clothed with righteousnes and then that the people also may reioyce This is the firste parte of this Psalme Now followeth the seconde parte Verse 10. For thy seruaunt Dauids sake refuse not the face of thine annoynted This is a newe prayer which he maketh in the trust and confidence which he hath in the promises For here as also before the name of Dauid doth not properly ssgnifie the substance but â—he qualitie of Dauid that is to say Dauid clothed and adorned with the promises of the kingdom As if he sayd O lord I beseech thee preserue and blesse our kingdom be thou present with vs be thou our shield and our defence And this I doe desire not for myne owne cause onely as though there were any worthines in me wherefore thou shouldest graunt me this petition but I desire it in the trust of thy promises which thou madest vnto my father Dauid when thou saydest that thou wouldest giue a light vnto the house of Dauid c. And here haue we both an example and doctrine set before vs that we also when we pray vnto god should looke specially vnto the promises as we haue sayde sometymes heretofore Moreouer this place admonisheth vs of the difference which is betwene the spirituall the corporall promises For the corporal promises haue a condition as touching our workes ioyned vnto them So the corporal kingdom was promised to Dauid with this condition If his posteritie should continue in the word the wil of the Lord as in Moses it doth appeare But the spirituall promises are grounded vpon no condition of mens workes but vpon the onely mercy truth of the lord Therefore although the people of Israell were depriued of the kingdom driuen out of their land yet notwithstanding the promise as touching the seede of Abraham was not taken from them For thus sayth the text Although I cast them out viset them with scourges yet my mercy I wil not take from theÌ„ Likewise Esay sayth God
he Amos hath conspired against thee The earth could not beare his talke For thus he saith Ieroboam shall dye by the sworde and Israell shall be ledde away captiue out of their owne lande As though this had bene a thing vnpossible and that the Kinge might commit wickednes and doe what he list without ehecke or punishment Notwithstanding the ende afterwards declared that this was a vaine confidence and that the prophet had said truely Thus the wicked do abuse the promises of God applying the same vnto them selues whereas they belong to the true Church onely and so they become presumptuous and careles They think not of their sinnes or of the iudgement of God but boldly without all feare doe persecute the Saintes of God as we see at this day in the papacie So the true church is oppressed of tyrannes oppugned of false brethren suffereth the contempt and hatred of the world and in outward apperance is euery hower ready to perish Here it is necessary that the godly should raise vp them selues with a trust in the mercies and promises of God for to this ende the promises are set forth But they which should beleue and comfort them selues with these promises doe it not For the infirmitie of the flesh will not suffer them which Satan also encreaseth in setting before their eyes their great daungers and terrours Contrarywise the Church of the wicked which for their sinnes ought to feare and tremble presumeth hopeth liueth in great fecuritie and without all feare So the Pope holdeth fast that promise with y which our Sauiour Christ comforteth his Disciples when he sayth I will be with you alway vnto the ende of the world perswading him selfe that Peters voate though it may be in daunger shall neuer be drowned But the true church to that which onely these thinges are spoken doth not so beleue them nor rayse vp it selfe with a trust and confidence in these promises as it should doe Thus in all times and ages the condition of the true Church hath bene alwayes one Now like as the wicked liue in great hope and comfort them selues maruelously so long as they are in prosperitie so when they are touched with aduersitie they most miserably despayre But the godly continue and constantly endure in hope and comfort in all troubles and calamities So this promise as touching the kingdom of Christ was hindred many and sundry wayes by rebellious people by enemies and wicked Kinges vntil at the last the citie and the temple were destroyed the people caried away captiue and none left but plowmen and such as were of the basest sort Nowe the word the worship and seruice of God the accustomed iudgements and briefly the Church the policie and the kingdom were gone Here what hope was left that there should remaine any posteritie vnto Dauid as this Psalme here promiseth This promise therefore was necessary that thereby the godly might be able to comfort them selues that it was impossible for this kingdome to fall before Christ the true seede of Dauid shoulde be reueiled Wherefore when all thinges seemed to be most desperate God raised vp certeine notable Prophets He set vppe Daniel also emonges great and mighty Princes Moreouer the time was appoynted by the Prophet Ieremy namely 70. yeares after the which they shoulde returne into their land The remnant of the royall stocke that is to say of Dauid was preserued euen in captiuity Thus although the kingdom seemed in outward shewe to be vtterly forsaken yet was it not forsaken and the godly constantly continued in hope of deliuerance when the wicked despayred and miserably perished In like maner doe we beleue and comfort our selues at this day that Christ will defend and mainteyne his kingdome and his Church euen to the end of the world though the Romish Antichrist triumph neuer so much sitting in the temple of God and exercising his tyranny as though he would vtterly oppresse the Church For these promises God left with his Church that in such necessitie and daungers it should not be without comfort Which promises albeit the Church can not fully and perfectly beleue yet doth it not deny or reiect the same And Christ accepteth and commendeth our fayth although it be no more then a grayne of mustard feede This to knowe this to teach it is necessary For the time will come if we be not preuented by the later day when Satan by his ministers with might and maine wil attempt all the meanes he can to quench the doctrine of the Gospell Here although we also shall see the kingdom brought into captiuitie and the Arke caried cleane away as the Iewes did yet must we trust that God will giue vs Prophets and that his Church although it seeme to be vtterly forsaken he wil neuer for forsake For the word of God whose promise we haue ought to moue vs more then the present daunger seeme it neuer so terrible For if God through much patience did preserue his Church vnder the Papacie if he suffered many abuses which blind guides and wicked teachers brought into the Church if at the length when all thinges were desperate and past all hope he caused the light of his worde to shine in the middes of most horrible darkenes why should we despayre The mercie of God is greater then heauen and earth is able to swallow vp all errors into the which the very elect by false prophets blind teachers and the iniquitie of time are often times ledde There is no man which would not wish for peace and quietnes in the common wealth and in the people obedience and godlines So is it to be wished that in the Church there might be vnitie and concorde and that there might be no offence either in doctrine or life that Princes and Magistrats would not hate or persecute but like loue embrace the word Notwithstanding such a common wealth and such a Church may well be paynted out of a cunning artificer but in this worlde they coulde neuer yet be founde Wherefore let vs not looke to see the face either of such a quiet common wealth or of so pure a Church But herewith let vs content our selues that the Church and common wealth although they are not without great troubles and daungers doe not vtterly perish that there is some maiestie in the common wealth and in the Church pure and sounde doctrine and that there are some which magnifie the word vse prayer and frequent the Sacraments although the greater part doe the contrary And to this ende doe perteine these consolations that whiles all things seeme to fall to wracke and ruine we cast not away all hope and vtterly despayre When I behold the miserable face of the Church at this day in that the Pastors and Preachers of the worde are so neglected yea so contemned and despised thus I often thinke with my selfe that the whole ministerie although there were no tyrannes to oppresse
continuing citie but looking for one to come And good cause there is why that Disciple of Christ should desire no more but for the present day which is commaunded not to be careful for to morrowe For it is an absurde thing that we should desire to liue long in this world which pray for the spedy comming of the kingdom of Christ. That which followeth her poore I will satisfie with bread is a phrase or kind of speech well knowne For breade the Hebrewes are wont to call meate and drinke like as we call vitailes whatsoeuer perteineth to our foode and sustenance These things he promiseth but to the poore for so he calleth his people For he seeth the condition of his Church to be such that in the middes of the riches and wealth of the world it onely hungreth thirsteth The pouertie of the Leuites was exceeding great vntill they aspired to honor and dignitie as also our Prelates doe For Satan so ruleth in these matters that he neuer ceaseth to oppresse the ministerie as much as in him lyeth with pouertie and contempt This many not contented to beare doe fall so farre that rather then they will lack they will teach the thinges that please men that so they may attaine to wealth and dignitie The godly must therefore hold fast this promise that the Lord saith he will giue breade vnto his poore For both these thinges shall come to passe that they shall haue breade and yet they shall be poore And why Because the kingdom of Christ is not of this world Let those therefore which are of the ministery and are the principall part of this kingdom be content to suffer reproch hatred and contempt or else let them be no ministers For the inheritance of this world is not promised to the godly but the assured and euerlasting inhertiance of the life to come Wherefore Christ calleth the poore in spirite blessed and happy which notwithstanding must suffer many calamities On the other side those that abound in wealth and are full he calleth miserable and vnhappy because the time shall come when they shall weepe Wherefore let vs thus make our account that if we wil be the people of God we must in this life content our selues with those thinges whiche are necessary for the back and the belly All other incommodities let vs patiently beare and ouercome in hope of the glory whiche shall be reuealed vpon the sonnes of God. Verse 16. And will cloth her Priestes with saluation and her Sainctes shall showt for ioy This promise is farre more excellent then that whereof we haue now spoken For here God promiseth that he will so gouern the Pastors and Ministers that they shal be pure holy through the word and haue a good conscience If we would compare these thinges with that small defecte of corporall thinges we should beare it much more cherefully and patiently When I was a Monke I liued in most miserable darkenes and infinite snares of conscience where through the multitude of mens traditions sinne brought forth sinne I was bound against nature to that impure and incestuous single life Here if a man should haue asked me what I would giue to redeeme the quietnes and peace of conscience and those inestimable graces and glory which we enioy at this day by the word and the spirite of God I would humbly haue cast downe my self prostrate vpon the ground giuen my life gladly for this onely quietnes and libertie of conscience in Christ. But now when we are clothed in deede with saluation through great and assured promises of the forgiuenes of sinnes and eternal life we forget these spirituall riches and we complaine that we are not made Kinges and Princes in this corporall life We doe not preferre our eternall and spirituall glory before these transitory and corruptible things And what a foule ingratitude is it so to be offended with this externall pouertie and not to ioy and reioyce rather in these inestimable treasures of the spirite Who woulde not rather hauing these giftes of the spirite begge his bread from dore to dore then enioy the riches and treasures of all the Prelates and the whole kingdom of the Pope Whome we see in this wealth of the world because they are enemyes to the worde to be most desperate and damnable For they are without remission of sinnes hope of eternall life the knowledge of Christ and all the heauenly benefits and blessings which we by the word doe so plentifully enioy Wherefore if we be neuer so poore afflicted vexed full of anguish and heauynes contemptible and abominable in the sight of the world yet let vs comfort our selues with this that we haue the treasures of the kingdome of heauen that by faith in the worde wee shall haue the victorie ouer sinne death and hell and that we are wholy clothed with saluation How many were oppressed with desperation before this happy age wherein we liue But if they had had this knowledge of grace and these consolations which we now haue by the worde woulde they not thinke ye haue sustained the losse of all the riches in the world and all worldly felicitie For when a man feeleth the wrath of God and desperation then infinite riches and treasures are nothing esteemed What doth knowledge learning wisedome what doe possessions kingdoms and dominions then auaile All these thinges who would not gladly forsake and cast away that onely he might haue his conscience quieted and at peace with God Wherefore Paule very aptly calleth the knowledge of grace an absolute or a full perfection because all good thinges are conteyned in this knowledge For if we liue here by begging our bread is not this well recompensed in that we are nourished with the food of Angells eternall life and Christ him selfe Who so fauoreth not these thinges let him seeke for a Cardinalls hatte with the ministers and souldiers of Satan Let him seeke the wealth the riches and glorie of this world As for me I seeke other riches which I esteeme aboue all worldly wealth and treasures Thirtie yeares agoe if I had had the true knowledge and vnderstanding but of one Psalme I should haue thought my selfe to be a God for then all thinges were full of grosse ignorance horrible abominations and all kindes of idolatrie But now when the Lord hath opened vnto vs as it were a flood of heauenly wisedom and knowledge we are vnthankfull and become so worldly so fine and so delicate that we will lacke nothing that the worlde hath But Esay sayth The bedde is strait and there is no place for both Albeit the thinges we doe not condemne for they are the giftes of God and therefore let those which haue them being lawfully gotten and in the feare of God vse them with thankesgiuing and without offence and let those to whom they are not giuen beare their want and necessitie with christian patience and without grudging As
which went downe on the borders of his garments This is a homely and familiar phrase of the holy Ghost The place is knowne 30. of Exodus where Moses was commaunded to make a certaine precious oyntment with this inhibition that it should be made of none else but of him nor employed to any other vse then to anoynt the bearde of the high priest With this oyntment the Psalme compareth vnitie and concorde as an holy heauenly thing whiche by no power or policie of man can either be gotten or kept For although it be giuen euen to the wicked also as we may see in those kingdoms which are out of the Church yet is it the gift of God and a most holy gift which ought to serue especially vnto holy vses for the aduauncing of religion for the confirmation of matrimony for the education of children and for the maintenance and continuance of all honestie and godlines In that he saith from the head he sheweth the nature of true concord For like as the oyntment ranne downe from the heade of Aaron the high priest vpon his beard and so descended vnto the borders of his garment euen so true concord in doctrine and brotherly loue floweth as a precious oyntment by the vnitie of the spirite from Christ the high priest and head of the Church vnto all the members of the same For by the beard and extreme partes of the garment he signifieth that as farre as the church reacheth so farre spreadeth that vnitie which floweth from Christ her head Or by the beard we may vnderstand those to whome the office of teaching belongeth because the bearde is ioyned vnto the mouth which is the instrument of doctrine and by the extreme partes of the garment the rest of the church which is the garment of christ This similitude expresseth most liuely how great the vertue of the spirite of concord is wherewith all the members of Christ are anoynted For it maketh their life sweete and pleasant in so much that whatsoeuer they do it giueth a sweet odor in the sight of God. If the vnquiet spirits which trouble the Church at this day could beleue that the peace and concorde of the Church is such an holy and a pleasant ointment to the Lord separate from all profane vses they would be more sober and circumspect then they be But because they beleue it not therefore they employ this holy ointment to vnholy vses seeking therby their owne glory Yea they turne the Psalme cleane contrary and say in their harts Behold how pleasant a thing it is to trouble the brethren they would not haue them to enioy this holy oyntment that is to dwell and liue togither in this heauenly concord These we must flie to these we must in no wise be like but must learne that the vnitie of the Church is the gifte of God which we must defend and maintaine with all our power For there is nothing more pleasant in the sight of God and his Angells then when the Pastors and gouerners of the Churches doe dwell togither in godly concorde teaching and following with one consent one true sincere and vniforme doctrine Betwene the Pope and his rable there is great concorde for there is a concord euen amongest theeues as there was betwene Iudas and the Phariseis But this is not the concorde whiche the Psalme here speaketh of but the Psalme commendeth that concord which is amongst those that haue the pure and sincere worde Therefore the Prophet here vseth a similitude which onely perteineth to Aaron named to be y high priest by Gods owne mouth signifying thereby that this concord is spread by the preachers of the word throughout the whole body of the Church so that not onely the body it selfe is refreshed with this oyntment but also the sweete smel thereof is dispearsed euery where and the fame of the Church is glorious both before God men those I meane which vnderstand and acknowledge this heauenly benefite Verse 3. As the dew of Hermon which falleth vpon the mountaines of Sion for there the Lorde appoynted the blessing and life for euer Hermon is a mountaine ioyning vppon Libanus Hereof it commeth that in an other place he calleth Iudea which is compassed with mountaines the land of Hermonijm As touching this similitude I thinke the Prophet vseth the common maner of speaking For whereas the mountaines often times seme to those that beholde them a far of to reach vp euen vnto heauen the dew which commeth from heauen seemeth to fall from the high mountaines vnto the hills which are vnder them Therefore he sayth that the dewe descendeth from Hermon vnto the mount Sion because it so seemeth vnto those that doe behold it a farre of And this clause after my iudgement perteineth to ciuill concorde like as the former similitude perteineth to the Church because God through peace and concord maketh common wealthes and kingdoms to flowrish euen as seedes herbes and plants are fresh and flourish through the morning dewe The beginning of this peace commeth from the Princes Magistrates as from mount Hermon â–ª From whom it floweth vnto euery particular person and to the whole common wealth which is refreshed therwith as it were with the dewe of heauen wherby all things doe prosper and flourish For like as by the dewe all things that growe vpon the earth do spring and encrease euen so small things through peace concord do grow to great increase Contrariwise like as in the time of great heat drowth all things wither away perish so warres seditions tumults suâ—uert and destroy common weales kingdoms Wherfore we haue neede not onely of diligent exhortations but also of continuall hartie and faithfull prayer vnto God that he would gratiously continue this heauenly benefite of peace and concord amonges vs as the Prophet now addeth There the Lorde appointed the blessing and life or liues for so it is in the Hebrewe As much to say as There will God dwell where concord is This is in deede an excellent commendation wherewith he so bewtifieth and extolleth peace And with this commendation ought the hartes of all men to be stirred vp to the loue of peace since they heare that God wil dwel with such Princes such Pastors and such people as loue peace and defende the same It followeth then that where the enemies of peace are and such as delite in vnnecessary warres as are those monsters which are idlely and wickedly brought vp in the Courts of Princes and courtly life togither with the profane godles multitude there dwelleth the deuill with his angells and there hath God appoynted malediction death and destruction There is a certeine vehemency in this word life or liues in the plurall number For it signifieth all kindes of life as the Priests the Leuites the faithfull the Magistrates artificers citizens husbandmen c. As if he sayd All states of life shall be blessed with
this peace This is in deede a notable promise But doe not we most wickedly contemne this promise Many of purpose seeke occasions to trouble the Churches In the common wealth likewise we see what great contempt of â—awes there is euery where By these enormities we doe as it were constrayne God not to bestow vpon vs this blessing and life This is the cause that we are vexed with sundry calamities for that we doe contemne this blessing so graciously offered vnto vs Notwithstanding the worlde through calamities and scourges will not amende For what did it profite the Iewes to be so often exercised with all kindes of calamities God therfore was constrayned at the length vtterly to destroy them In like maner Loth preached to the Sodomites in vayne as Noah also did to the first world The same daunger hangeth ouer our heades For neither with pestilence warre nor famine can we be brought to amendement or bee any thinge the better Therefore shall destruction followe This Psalme therefore is a commendation of peace and vnitie to the ende we should esteeme of it as a most excellent and holy gift and that we shoulde rather suffer the losse of all thinges else then giue occasion of dissention and discorde For if we must suffer any losse it ought to be borne patiently in this respect that all other thinges through peace are recouered and restored agayne as one sayd very well I neuer bought any thing better chepe then peace For to the byer it bringeth most plentifull fruite We see often times in our priuate affayres that if a man be content to lose tenne or twenty crownes that he may liue in peace and quietnes he wynneth thereby great gayne and commoditie whereas an other neglecting this quietnes and by strife and contention seeking ten crownes loseth many times an hundreth crownes or more If these thinges so fall out in priuate matters what hapneth thinke you in the affaires of common wealths kingdoms Let vs learne therefore highly to esteme of peace to be thankfull vnto God for such a singular gift both in the common wealth and in the Church So shall it come to passe that we shall feele and enioy this blessing and life as the holy Ghost hath promised The .134 Psalme Behold prayse ye the Lord. This is the last of the Psalmes which are called the Psalmes of degrees In the which ye haue heard many weighty and profitable pointes of doctrine as touching all the articles in a maner of Christian doctrine namely of Iustification or remission of sinnes of the crosse of charitie and brotherly loue of matrimony of ciuill gouernment c. as though the Prophet had studied to comprise in these short Psalmes the fumme and effect of all suche thinges as are to be taught vnto the people Nowe therefore he concludeth in this Psalme the whole matter which he tooke in hand to entreat of As we also doe when in the ende of our preachings we pray that God would preserue his word amonges vs and that we may continue in the same vnto the ende For when the word is purely taught all thinges are safe holy pure although the gates of hell rage against vs neuer so much and we lose not only our goods but also our liues For what harme haue we therby so that our soules may be saued It is the word therefore alone that preserueth all good thinges But if that be lost or corrupted then all good thinges are lost For like as if the Sunne and light of the world should be taken away he that walketh walketh in darkenes so if the word be darkned and corrupted in what misery and daunger is the common wealth For then neither Magistrate nor subiect nor seruant knoweth what he ought to doe but all thinges are wrapped vp in error and horrible darknes Wherefore this Psalme exhorteth vs to pray that the Lorde would preserue and continue his word amongest vs and euery one of vs to endeuour with this seruice to helpe the Church For although the Church is neuer without heretikes like as also the common wealth is neuer without seditious persons yet so long as the word remayneth found and vncorrupt it can not be but that many good thinges and many good men also wil remayne I take this Psalme therfore to be as a conclusion of those things whiche were spoken of before In that which he exhorteth vs to giue thanks vnto the Lord for the benefite of his word and to pray for the preseruation and continuance thereof for as much as if it flourish there will alwaies be founde some good men which will leade a godly and a holy life Therefore he saith Verse 1. Behold praise ye the Lord all ye seruants of the Lord ye that by night stand in the house of the Lord. To blesse signifieth not onely priuatly to giue thankes vnto the Lord but also publikely to praise the Lorde to preach and to publish his word And this can not be done without the praise also of the mercie and goodnes of the Lord our Creator our defender and our redeemer which hath prouided for vs and giueth vnto vs all thinges perteining not onely to this our corporall life but also to our euerlasting life felicitie in the kingdom of god And albeit this clause seruaunts of God belongeth here properly to the ministers of the Church yet generally it comprehendeth all those which professe and embrace the true and sincere doctrine of the Gospell For it is the duty euen of those which are not in the ministery of the word to confesse the word to acknowledge and praise the benefites of god Wherefore with one hart and minde saith he ioyne ye all togither continue in the worde confesse preach praise and magnifie the worde that whiles all the worlde befids dishonoreth blasphemeth God ye may blesse him because he is mercifull Then shall it come to passe that ye shall ouercome all your enemies though ye be to them in number farre vnlike But what meaneth he by these wordes which by night stande in the house of the Lorde Did they obserue certaine howers in the night after the maner of the Papistes You must note that it is a kinde of speech proper vnto the Hebrewes and is as much to say as morning euening that is to say continually As he saith also in an other Psalme From the morning watche euen vntill the night Paule expresseth this sentence with other wordes Let the word of Christ dwell in you plenteously saith he And our Sauiour Christ teacheth that we must pray alwaies For wheras the night season is appointed for sleepe he that will blesse in the night will do the same also in the day so he wil be alwaies blessing Verse 2. Lift vp your hands to the Sanctuary praise the Lord. As much to say as when ye pray in the Sanctuary lift vp pure and holy hands For he that prayeth in that
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
iudgement of faith God is greater then all our afflictions and calamities Psal. 75. To the flesh God semeth to be no keper but a destroyer God is a keper and still watcheth ouer vs. The kingdom of the deuill Psal. 97. The argument of the Psalme A singuler gift of God to acknowledge how in estimable a benefite it is to haue the word The tabernacle of Moises The meaning of this place is that man knoweth not by these outward things that is by prosperitie or aduersitie whome God doth fauour or hate Eccl. 9. VVhat inestimable benefits the word bringeth The benefits of the second table The benefits of the first table The spirituall giftes which God giueth by his word The word must be continuallâ— taught exercised practised A comparison betwene the Gentiles the Iewes Paralip 17â— What Dauid meaneth by the house of the Lord. Psal. 13â— Standing feete what they signifie 2. Cor. 12. To pluck downe to oppresse the Church is to build it vp Exod. 1. Ierusalem set in the midds of her aduersaries notwithstanding mightely prospered The proper office of God. 4. Kings 5. Ierusalem the holy citie The chiefest seruice of God is to preach the word pray To testifie what it signifieth To giue thankes to the Lord is a fruite of the word The image of the heauenly Ierusalem Colo. 3. Heb. 12. The argument of the Psalme A breife praier in necessity carrieth power with it 4. Reg. 9. 2. Reg. 6. A vehement groning of the hart destitute of all comfort Psal. 2. Psal. 116. Tim 6. Luke 9. God sometimes prolongeth his help in tentation The patience of the faithfull The humilitie of the faithfull The argument of the Psalme The people of Israel as a sheepe amoÌ„g many wolues Note who are most thankfull The snares of Satan Psal. 93. The name of the Lorde is our onely Sanctuary succour in all afflictions The fruite of afflictions The argument of the Psalme The power of the word Psal. 33. Psal 48. To hope and trust in the Lorde is the greatest â—eruice that we can doe to him The nature of faith Ierusalem called holy by the figure Synecdoche where a part is taken for the whole Olde things are passed away behold all thinges are become newe Virgil. The argument of the Psalme Of what maner of captiuitie this Psalme treateth Act. 12. Gen. 45. Psal. 9. 2. Tim. 2. Speculation is a naked knowledge without experience and practise Psal. 117. Rom. 1.5 Mens ordinances must onely serue for the exercise of the body not to bind the conscience Iohn 12. Phil. 3. Satans prerogatiue Rom. 7. Philip. 3. If we will be partakers of his glory we must be also partakers of his sufferings 1. Pet. 4. Iohn 16. Psal. 137. The argument of the Psalme Aristotle and others howe and wherein they erre The principal causes of the good gouernment of common wealthes and families Demosthenes Cicero Iulius Caesar The efficient cause of the true gouernment of conmon wealths housholds The abuse of matrimonie and houshold gouernment The burdens of matrimony are infinit The Papists did condeÌ„ne ciuill gouernment matrimony as worldly kindes of life Mark. 6.20 The idle bellied Monkes would haue nothing to doe with ciuill or houshold affaires The Monks could nether teach nor comfort meÌ„ in their necessities Naaman Syrus Prouerb 16. Ierem. 10. Doctrine coÌ„cerning ciuil housholde gouernment This Psalme conteineth the summe and effect of the booke of the Ecclesiastes of Salomon Eccle. 2.12 The finall cause of ciuill and houshold gouernment Many wise and politike gouerners deseruing well of the common wealth haue bene euill vsed condemned and cast into exile We must walke in the midde way and keepe a meane They that enter into any publike office or into matrimonie must beginne with inuocation and calling vpon God. Godly Magistrates and maried folke howe they ought to vse them selues The principall master of the houshold magistrate is God. God the true master of the housholde Dauids houshold gouernment most miserable They labour in vaine that labour without the Lorde To build The building To labour To labour in vayne The good gouernment of housholds and families is the founteyne and headspring of the common wealth Houshold gouernmeÌ„t was begun of God in Paradise Artes and sciences and such other giftes God approueth as necessary for mans life otherwise he regardeth them not therefore man hath no cause to glory in them The words of Cicero Marke what it is to rule and gouerne without God. Martinus Sangerhaufen The true munitions and fortifications of common welths Daniel 4. The cause of the destruction of greate kindoms Monarchies Esay 37. Esay 45. The successe of the wicked To keepe what it signifieth Kings Princes and Magistrates the Prophet calleth keepers To labour in vaine * Industrie is such a labor diligence as is ioyned with a prouident care discretion in obseruing of persons places conuenient times with other circumstances that no labour be spent in vain Labour with out industry hath no good successe Friderike Duke of Saxonie a very wise discrete man. Industrious and prouident men God is still present with his creature The bread of affliction To rise earely c. Rom. 10. Psal. 77.33 Labour is not forbidden but presumption is condemned Eccle. 6. The godly are contented with that they haue Esops dogge which swimming ouer the water with a peece of flesh in his mouth snatched at the shadowe of the flesh shining in the water and so lost both A wise saying of Augustine Wise men some times committe great folly These words fortune chaunce casualty such like are not vsed because any thing commeth otherwise to passe then by the prouidence of God but for that many things fall out otherwise then we looked for the cause thereof we can not see * The song of fooles to say I had not thought or had I wist Wise and mightie men bring not to passe that they go about The whole world riseth earely in vayne The naturall presumption of man to be like vnto God or to be as Gods. The abuse of the giftes of God in the worlde The ministery of Angells about yong children infants Philip. 4. Note the end of those men that are not thankfull to God for their wealth and welfare but attribute all to fortune and chaunce The argument of the Psalme A priuilege as touching continencie and to whom it is giuen Chast matrimony can not staÌ„d with the vnchast and filthy religion of the Papistes * Actiue or passiue that is which either come vnto vs by labour trauel or which we suffer inwardly or outwardly by anye meanes Matth. 9. * That is to liue chast without matrimony 1. Timoth. 4. 1. Cor 7. Matth. 9.12 The argument of the Psalme Cap. 12. Psal. 6. He setteth the similitude of the grasse in the house topp against the similitude of the plowers This iudgement that the enemies are like grasse and therfore shall
A COMMENTARIE VPON THE FIFTENE PSALMES CALLED PSALMI Graduum that is Psalmes of Degrees FAITHFVLLY COPIED OVT OF THE LECTVRES OF D. Martin Luther very frutefull and comfortable for all Christian afflicted consciences to reade Translated out of Latine into Englishe by HENRY BVLL Imprinted at London by Thomas Vautroullier dwelling in the Blacke Friers by Ludgate CVM PRIVILEGIO 1577. TO THE CHRISTIAN READER GRACE AND PEACE in Christ Iesu. ALBEIT the reading of the Scripture it selfe and the simple text thereof without further helpes hath matter enough to giue intelligence and instruction sufficient for the soule of mā to saluation if with hart and diligence it be earnestly applyed and followed as it should yet notwithstanding the helpe of good cōmentaries explications annexed withall especially such as be learned and godly is not hurtfull but rather is much requisite greatly needefull both for opening of places of difficulty for dissoluing doubtes and debating of controuersies such as may and vse many times to happen Wherefore most highly bound we are to the goodnes of our Lorde and Sauiour who hath herein so well prouided for our infirmitie in blessing this time of ours so plentifully with so many learned writers and worthy workers in his word As in al times he hath done but most chiefly in this time of ours is now to be seene In which time as we haue to giue thankes for many other of late memorie famous singular instruments of Christes glory so namely for the author compiler of this present work Martin Luther VVho although of many hitherto either hath not beene redde and so not throughly knowne or of a great number hated and maligned or of some lightly regarded or peraduenture misiudged Yet to such as either haue aduisedly redd him or shall be disposed to take trial of him hauing by experience of infirmities and affliction any skill to iudge of true diuinitie shall be founde emonges many preachers teachers of this our time most chiefly worthie not onely of iust commendation but also to be compared with the chiefest yea and so necessary for these times of the Church to be seene and redde that the poore mourning soules of the afflicted can not well want him that for diuers purposes especially for two principall causes First for true comfort spiritual consolation to such weake minds as in cases of conscience are distressed and wrastle in faith against the terrour of Satan of death of damnation against the power of the lawe and wrath of God wherein I see very fewe or none without comparison be it spoken in these our daies to instruct more fruitfully with like feeling and experience Secondly for discerning and discussing the difference betwene the law and the Gospell how these two partes are to be separated and distincted a sonder as repugnant and contrary and yet notwithstanding howe they both stand togither in Scripture and doctrine and yet in doctrine no repugnance The knowledge whereof how requisite it is for all Christians to learne the miserable lack thereof will soone declare For where these two be not rightly parted but confounded what can followe there but confusion of conscience either leading to despaire or else to blind securitie without any order in doctrine or true comfort of saluation As by examples of time is soone seene namely if we loke into the later times of the Romish Church where for want of right distinguishing betwene these two great errors haue risen and no great maruel For where the Gospell is taken for the lawe and the lawe for the Gospel and Christ receaued but onely for a law giuer and where things go by workes and lawe of deseruing what hope or assurance of saluation can be there considering our workes in their best kind to be so imperfect and vnprofitable And what shall be said then of our naughtie workes but especially ▪ what shall be said then to the mourning lamenting sinner who feleth no good thing dwelling in him but all wickednes shall he then despaire or how else will ye comfort him For if Christ in his principall office be but a teacher of the lawe and of workes and that be the chiefest thing to be required in a Christian to worke saluation by the law of working where is then grace mercie promise faith iustifying peace rest of conscience redemption from malediction of the law if we be vnder the law still briefly where is the new couenāt of God made by his sonne if the olde couenant made by Moses doe yet remaine if it do not remaine then must there needs be a differēce betwene the law the gospel betwene the old Testamēt the new betwene the law of works the law of faith betwene Moses Christ betwene the master the seruaunt betwene Agar and Sara and their two children Now what difference this is thou shalt not neede Christian reader by me to be instructed hauing here the boke of Martin Luther to reade and peruse VVho as in his former treatise before set forth vppon the Epistle to the Galathians so likewise in these his commentaries vppon the Psalmes doth so liuely at large discourse that matter with many other things moe full of heauenly instruction edificatiō that hauing him though thou hadst no other expositour vpon the holy Scripture thou maist haue almost sufficient to make a perfect souldier against all the fierie darts of the tempting enemie Againe hauing all other and lacking this writer thou shouldest yet want some thing to the perfect practise and experience of a Christian diuine Although I neede not in the behalfe of this treatise vse any suche commendation the booke being able sufficiently to commende it selfe yet thus much by way of preface I thought good to notifie and premonish whereby I might the rather animate and encourage thy studious diligence good reader to ouer-reade this booke Wherin if it shall please thee to bestow the labour as the paine I trust will not be tedious so in the profite thereof I doubt not but thy labour shall be recompensed with no lesse spirituall consolation to thy soules health then the godly translator thereof M. Bull did receaue in translating of the same Who as he once made his vow vnto the Lord for certeine causes to turne this booke from latine into english so with no lesse fidelitie did well performe the same Blessed be the Lorde therefore which both put him in mind first to take this worke in hand and also graunted him life to the accomplishment thereof for so it pleased the Lord to continue his life so long till this vowed worke was fully finished And not onely that but also after his trauell taken gaue him to receaue such sweetenes thereby as in neuer thing more in all his life Now from him departed to turne to you that remaine aliue I meane all studious readers as we◠thē that be wel willers to the gospel as also that be enemies yet not called to