are spoken Verse 2. Behold as the eyes of seruaunts looke vnto the hande of their maisters and as the eyes of a mayden vnto the hand of her mistres so our eyes waite vpon the Lord our God vntill he haue mercy vpon vs. Here the prophet setteth forth by similitude the nature of true pietie As if he sayd Great is our affliction and yet the Lord prolongeth his helpe neither easing our miserie nor reuenging our wrong He suffereth the cruel the proude and the scornful to treaâ— vs vnder foote and to prosper in our sight This delay is tedious greuous vnto vs Notwithstanding we will not murmure or become vnpatient in these our afflictions but as good seruaunts in their distresse looke to the hand that is for help and succour at the hand of their masters mistresses so will we attend vpon y Lord our God vntill he haue pitie vpon vs. Thus we see that the Lorde sometimes deferreth his helpe neither shewing how nor when he will help but leauing his Saints in such perplexitie as though he had no regard either of the time or of the maner of their deliuerance so that they seme to hang as it were in the middes betwene heauen and earth These things are greuous and excedingly encrease the tentation Therefore we must lay sure hold on this consolation which the Prophet here setteth forth that our tentation shal haue an end but not as we would lest we seeme to appoint the time and maner of our deliuerance which the lord reserueth to him self alone And here is an example set forth vnto vs patiently to wait vpon the Lord in the time of trouble to be instant in prayer and neuer to let our hands fall or turne our eyes from the Lord but constantly to perseuere in sure hope expectation of his gracious deliuerance and of his helping hand to be present with vs in our necessitie whereof our Sauiour Christ also warneth vs in the Gospell of the woman and the vnrighteous iudge who although he neither feared God nor man yet because this woman neuer ceased to call vpon him he was compelled to heare her cause For if the worst man be not yet so wicked but he may be ouercome with instant and continuall prayer what shall we not hope to obteine at Gods hand which willingly offereth him selfe to heare our prayers and also commaundeth vs to pray yea and is more ready to graunt our petitions then we are to aske For in that he differreth his help he doth it not because he will not heare vs but to exercise and stirre vp our faith and to teach vs that the wayes whereby he can and doth deliuer vs are so manifold miraculous that we are neuer able to conceiue them Therfore let vs thinke that the thing which we aske is not denied but differred assure our selues that we are not neglected because of this delay The patient abiding of the afflicted saith Dauid in an other Psalme shall not perish yea the Lord will not lose the glory of his name which Dauid in the same Psalme attributeth vnto him namely that he is a helper in time conuenient And here is to be noted by the way that the holy Ghost commendeth the gouernment of housholds and families in this place and signifieth that to serue is a vocation which pleaseth him if it be done in faith For seruauntes are here mentioned for the comfort of all good seruauntes and in them is commended not onely their patience but also the confidence and trust which they haue in the goodnes of their maisters assuredly trusting with patient tarying to finde mercie and fauour in their sight in time conuenient But in deede Dauid speaketh here of better seruauntes then are commonly seene at this day for there is no kinde of people more deceitful negligent and stubborne euen when there is great cause of sharpe and seuere correction Wherefore let all such as will be counted good seruaunts remember the example and rule set forth here by the holy Ghost and obserued of all good seruaunts which is that they are not froward and stubborne but patiently endure all things and do the duety of true and faithfull seruaunts hauing alwayes a watchfull eye to the hand of their maisters And further note how humbly the faithful think of them selues in the sight of god They are called and chosen to this dignitie to be the heyres and children of God and are exalted aboue the Angels and yet notwithstanding they count them selues no better in Gods sight then seruauntes They say not here beholde like as children loke to the hand of their fathers but as seruaunts to the hand of their masters This is the humilitie and modestie of the godly it is so farre of that hereby they lose the dignitie of Gods children to the which they are called that by this meanes it is made to them more sure and certaine Moreouer here is to be obserued that Dauid sayth not simply VVe lift vp our eyes to the Lord but he addeth moreouer to the Lord our God that is to say that God which hath reuealed him selfe to vs in his word for otherwise he were not our god The gods of the Gentiles idolls which men deuise vnto them selues are called gods but he is the true God and none but he which hath declared him selfe to vs in his word and promised in the same that he will be our God c. The Papistes haue deuised vnto them selues a seruice and worship of God contrarie to the word of God and therefore they worship not the true God in deede but an idoll of their owne heart yea they worship a creaâ—â—â— made and fashioned with mans handes for the almightie creaâ—â—â— of heauen earth But our God is he not whom we haue deuised but which hath paynted and set out him selfe in his Scriptures how and by what meanes he wil be serued and worshipped This our God because he seemeth oftentimes to estraunge him selfe from vs and to haue no care of vs the wicked doe shunne and forsake and seeke helpe of Peter and Paule and many times of Satan through sorcery and witchcraft and other deuilish meanes thinking because God prolongeth his helpe to finde thereby more speedye succour But thus our God is wont to deale with vs first as is sayd to proue and exercise vs and so to bring vs to the knowledge of our selues that we may see our owne weakenes and frailty which are so readie to be ledde away from him then also to bring vs to the knowledge of him whereby we may see both how willing he is and also howe able by farre better meanes to helpe vs then mans heart can conceiue Verse 3. Haue mercy vpon vs O Lord haue mercy vpon vs for we haue suffered too much contempt Here may we see that the godly doe not onely feele their owne crosse but the affliction of other also is to them a great crosse and as
vnderstanding thereof into a fantasie of their owne imagination For the Prophets did know that the true God although he be of him selfe and of his owne nature infinite and incomprehensible was included notwithstanding in the Mercieseat whereunto he had bound him selfe by his word and promise Wherefore although they called him the God of heauen maker of all thinges yet this had they as a more neere proper token of the true God that they knewe him to haue his dwelling in Sion When they prayed therfore vnto God or talked of God they did it according to that forme and maner wherby God had reueiled him self in his word and promises Albeit therefore the Prophet maketh no mention in this place of that tabernacle or promises but semeth to speak vnto God simply and without all respect thereof yet we must vnderstand that he speaketh no otherwise to God then as he is setts forth in his word worship Like as we ought now no otherwise to thinke or speake of God then as he is in our true Mercieseate christ For so Christ himselfe saith vnto Philip He that seeth me seeth my father No man commeth vnto my father but by me When we haue attained this knowledge then may we safely worship God and call vpon him as he is the maker of heauen and earth and so shall we vndoubtedly find him For although of him selfe and when he is not thus reueiled he is vnsearchable and not to be found yet in his word and promises wherein he wrappeth him selfe he will both be found knowne of them that will there seke after him The Iewes therfore praying before the arke worshipped the true God of heauen and earth For God by his worde had promised that he would be there present there would heare the praiers of his people Euen so we likewise loking vnto Christ worshipping him doe worship the true God for he hath reueiled him selfe in christ Therefore Christ saith VVhat so euer yee shall aske the father in my name he will giue it you They therefore that pray vnto God and fasten not their eyes and minds vpon Christ come not vnto God but worship the imaginations of their owne harts in steed of the true God are plaine idolaters For neither wil god be sought nor found nor heare our praiers but in our mercieseat Christ. Wherfore if we wil find God in deede knowe him as we should do with boldnes come vnto him let vs loke vnto Christ according to y saying of S. Iohn He that seeth me seeth my father Thus y word gathereth togither y wandring cogitations of our harts vnto this only person Christ God man to the end we should know that there is or can be found no God without Christ Dost thou not beleue saith he that the father is in me I in him In like maner did the holy Iewes pray vnto God dwelling in Sion That place who so euer neglected although they vsed one and the same kind of worship the same wordes in prayer which they did notwithstanding they committed idolatrie because they did contrary to this commaundement namely that he would be worshipped in Ierusalem This is then a general rule to be obserued in all the Psalmes in the whole Scriptures that in the olde Testament there was no God but in Sion or in the place of the tabernacle and that all prayers were made vnto God sitting betwene the Cherubins Nowe when this temple was destroyed God set vp an other temple in the which he would be sought serued and worshipped Without this temple there is no God but the deuill in steede of God is there both sought and founde and therefore men fall either into desperation if they haue an euil conscience or else through hypocrisie into presumption as did the Idolatrous Iewes and as our Papistes now doe most arrogantly presuming of their owne righteousnes Hereunto doe these and such like sentences of the Psalmes the Prophets apperteine I lift vp mine eyes vnto the mountaines Again The Lorde out of Sion blesse thee In like maner are all such other sentences also to be vnderstand wherin is added no manifest signification of the place or of the temple as in this place Out of the depth haue I called vnto thee O Lord. He doth not here cal the Lord absolutely the maker of heauen earth as the Turks also do but the same God which dwelleth in Sion whose word promises they had amongs them that he would there receaue heare their prayes The Prophet resteth therefore wholy onely in the assured confidence of y free mercy grace of God but of that God which was in Sion which said vnto Satan I will put enmitie betwene thee and the seede of the woman For God will not be sought by our deuises Which if we shoulde doe what should we need then the word To what end was the law why was Christ reueiled Behold our aduersaries the papists wherunto they are come They pray much They recite Psalmes often They say Pater noster qui es in caelis c. But becaâ—se they contemne the worde yea and persecute it also with might and maine therefore vnder these good wordes they mainteine plaine idolatrie So hapneth it also to the Turkes euen then when they say they worship the liuing God the maker of heauen and earth For this cause I do so often admonish you that without Christ ye should shut your eyes and stoppe your eares and say ye knowe no God besides him which was in the lappe of the virgine Marie and suckt her breastes Where this God Christ Iesus is there is God wholy there is the whole diuinitie there is the father and the holy Ghost Without this Christ there is no god I haue known many in the kingdom of Antichrist which seeking to comprehend God by mans speculations haue horribly perished and if God through his inestimable mercie had not deliuered me from this tentation I had also fallen headlong into destruction Albeit the Prophet as I sayd maketh here no expresse mention of the temple yet shal ye see how in this psalme he wrappeth the promise concerning christ For this is the whole argument of this Psalme that there is no saluation no grace no iustification but in that God which forgiueth sinnes And is this God any other then the same which sayd vnto the Serpent The seede of the woman shall bruse thy head Therefore he taketh God here as a promise maker and sheweth that Christ was promised of the father to be a sacrifice for the sinnes of the world And here the Prophete setteth foorth vnto vs a principall poynt of doctrine touching Christian righteousnes Christian wisedom and the glory of christ These thinges Dauid treateth of euen then when the law was in his full strength and leapeth ouer the boundes of the law into Paradise or rather into the very heauen of grace mercie For why should I not
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
an example for all posteritie in the vvhich vve see it is so come to passe I haue declared the causes vvhich moued me to take in hand the opening expounding of the Psalmes namely that vve might coÌ„secrate this hovver to our redemer offer sacrifice vnto him and by setting forth the mercies of God vve might according to the grace giuen vnto vs exercise our selues in the three first coÌ„maundements vvhen as yet all the vvorld in blaspheming of God most horribly sinneth against these commaundements Great cause also hath moued me to exhort and earnestly to vvarne you to bevvare that ye fal not to the lothing or neglecting of the vvord For if our doctrine be in any daunger it commeth of this euill The Papistes and Sectaries albeit they anoy trouble vs very much yet by this occasion they driue vs the more diligently to seeke for the knovvledge of the Scriptures But this enormitie the lothing of the vvord I meane riseth of our selues and is so much the more perilous and pernicious for that vve can not perceiue the daunger thereof And then maketh Satan sure account of his victorie vvhen vve vvaxe negligent and loth the vvorde CONCERNING THE TITLE WHEREFORE THESE ARE CALLED THE PSALMES OF DEGREES COncerning the title of these Psalmes first here riseth a question wherefore they are called y Psalmes of degrees or steares or after some translations of the ascendings vp Wherein the opinions of the interpreters be diuers all which it shall not be here needefull to rehearse Some wryte that they were so called because the Leuites or Priestes did sing them in the ascending vp to the temple or on the steares of the temple for in the history of the Kings it is wrytten that theâ— went vp by steares to the temple and those steppes were numbred to be fifteene that there were Psalmes appoynted to be song on euery steare Whether this be true or not it is no great matter but to me it seemeth not to be true Albeit it can not be denyed but the hebrew word signifieth steares or ascendinges vpward Therefore I abide in the simple and plaine sense as much as I may and iudge that they are so called because the Leuites or Priestes were wont to sing them vpon the steares or some high place Euen as with vs he that beginneth the Psalmes or preacheth standeth in a place aboue the rest that he may be the better seene and heard For it seemeth not that these Psalmes were song of the multitude which were in the temple or of the rest of the quiere but of certaine which were appoynted to sing them or at least wise to begin them on the steares to the rest so haue their name like as some other of the Psalmes haue their name title of the singer But how should a man know all their rites ceremonies especially after so long a time wherby they are now cleane worne out of the memory of all men Seeing therefore among such a multitude of Psalmes when the lawe was yet in his full force power some were wont to be song with one maner of ceremony and some with an other according to the time and place as the vse and custome then was let this suffice vs to thinke that this title pertaineth to no poynt of doctrine but only to the ceremony of the singers what maner of ceremony soeuer it was There were 24. orders of Priests which serued in the temple It might be therefore that sometimes the quiere song alone and not the people sometimes but a part thereof and sometimes they song by course and afterwards also the people song gaue a consent as it were vnto the other But of these thinges as I sayd we can haue no certaintie also they helpe litle to the vnderstanding of the Psalmes and therefore I leaue to speake any further thereof omitting also to shew why they are fifteene in number why they haue specially this title For albeit we busie our selues herein neuer so much yet the matter remayneth in doubt and our labour is but in vaine Some expound these Psalmes of steppes or ascendings vp to signfie a completing or finishing because they were commonly song in the ende when the people should depart and the diuine seruice was finished and therefore were called the Psalmes of the ascendings vp for the finishing closing vp of the diuine seruice And in deede because they are briefe and set forth very notable doctrine therefore they were most meete for the conclusion and closing vp of all The 120. Psalme I called vnto the Lord in my trouble c. This Psalme I iudge to be an inuocation or prayer for the helpe of God against euill and pestilent tongues or against such euils as pestilent tongues that is to say heretikes bring into the Church of God when they teach any thing against true and sound doctrine For that is a most perilous tentation when doctrine is assayled and impugned For the Deuil hath two wayes whereby he vexeth the Church of God heresies and the sword or persecution For this cause our Sauiour Christ also calleth him a lyer and a murtherer Therefore all the Psalmes almost consist in these two points namely to call vpon God for his helpe and protection either against Satan the murtherer or against Satan the lyer that is either against pestileÌ„t doctrine or els vnder the crosse and persecution against cruell tyrannes Of murther there be diuers kindes whereby Satan afflicteth the Church of god Some he exerciseth with the feare of death some with sclauÌ„ders some with iniurie and oppression of enemies some with hatred and malice and some with other troubles and calamities and these do belong to persecution cruelty To lying doe belong those things which he worketh by his ministers specially in the church of God through false doctrine and wicked opinions whereby he troubleth mens consciences also through inward tentations when he vexeth the godly with the venimous dartes of desperation mistrust and blasphemy and so vnder the name of God whom he may murthereth and carieth vnto hell for all these lying comprehendeth Of these perilous tentations we see the church of God to haue greuously complained not only in the Psalmes but also throughout the whole Scriptures that it hath beâ—â—â—sore assayled with tyranny errour heresie c. But this Psalme as I sayd doth properly pertayne to the former kinde of tentation concerning pestilent doctrine â–ª albeit it toucheth the other also For it can not be but that false and lying teachers must be also bloody and cruel being bent to defend their wicked doctrine impiety by all meanes possible The Deuill also begnileth the hearts of men with lying and falshoode that he may thereby stirre vp occasions of murther and bloodshed as among many other examples of the church the murther of our first parents in paradise doth well declare for Satan with lying deceiued them that he might bring
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
sure hope of life euerlasting remission of al their sinnes true deliuerance from the deuil hell and eternall death All these thinges haue they and in the things there is no defect but the defect is in me and in thee because we haue not yet fully apprehended these thinges For flesh and bloode and the remnauntes of sinne doe yet liue in vs This forced Paule to cry out and say I see an other lawe in my members fighting against the law of God. And this is the cause why a Christian can not be secure For he seeth that he hath not yet ouercome all perills and daungers which the enemie dayly deuiseth But for so much as pertaineth vnto Christ as is sayd whom by faith he apprehendeth on whom he beleueth true it is that he hath all thinges For in Christ the deuill is ouercome the law fulfilled the wrath of God pacified and death it selfe vanquished In this state we stand if we looke to Christ on whom we beleue But when we looke backe into our selues we are forced to confesse that we are not pure because our fayth is not yet perfect and therefore can not perfectly apprehend perfect thinges as S. Paule sayth Therefore when we come to the combate we giue place to the enemy we suffer our hope to be wrested from vs we are cast into heauines impaciencie c. Thus Christians are warriers Gods true souldiers which stand alwayes in the battaile and can not be secure or voyd of feare Therefore they are feruent in prayer and cry vnto God for succour Contrariwise they that are secure pray not for they thinke that the deuill is farre enough of and so that faith feeling of the good gift of God which they seemed to haue they lose before they be ware and when tentation commeth they are like to a withered leafe Thus we see the great necessitie of prayer and how it ought to be continually vsed among the faithfull if not with the mouth yâ—â— with the hart and harty sighes vnto God according to the wordes of S. Paule Let the word of Christ dwel in you plentifully signifying that they ought to be continually exercised therein not only by teaching the same to other publikely and priuatly but also by earnest meditation and prayer when they sit at home in their houses as Moises teacheth when they walke by the way when they lye downe and when they rise vp For as the Deuill goeth about like a roring lyon strong and mighty seeking whom he may deuoure so are we on euery â—ide infirme and weake pressed downe also with the flesh full of sinne cariyng this treasure in earthen vesselles In the which our fayth is as a tender plant which because it is not yet come to perfect strength may be easily shaken with winds and tempests This know not they which before they haue had some triall of them selues by affliction or wrastling with the enemy thinke them selues to be Christians and sound in faith We must watch therefore and pray as Christ commaundeth that in our daily conflictes we may stand stedfastly against the darts of Satan which would driue vs to the contempt of God and man. So doe I vnderstand this prayer not in the person of the Prophet as though he prayed for the reuelation of the redemption that should come but in the person of the faithful which haue need continually to pray according to this verse say Lord thou hast redemed vs out of captiuitie redeme vs yet more thou hast forgiuen vs our sinnes forgiue vs more thou hast killed the deuill kill him more thou hast taken away the law take it away more For we must pray for that which we haue already vntill we come to the full perfection thereof which shall be after the death of this body in the which sinne here dwelleth The sense and meaning then herof is Lord turne againe our captiuitie that is redeeme vs whiche haue begunne to be the newe creature that as our redemption by Christ is fully and perfectly wrought so we may fully and perfectly apprehend and feele the same For there be many things which in this life fight against this redemption Wherfore it is necessary that we shoulde be well armed against them that we fall not againe into captiuitie On this wise we must alwayes pray that the first fruites of the spirite may continually encrease in vs and that we may be redemed day by day vntill the olde man be wholly put away by death Then shall our captiuitie be perfectly chaunged euen as the riuers or waters in the south which by the mightie worke of God were dryed vppe and vtterly consumed Whether ye vnderstand here the redde sea or else thâ— riuer of Iordane it forceth little The similitude is this Like as by thy mightie hand thou broughtest to passe miraculously that the waters were dryed vp and consumed so dry vp O Lorde and bring to nothing al our captiuitie Some doe interprete this verse otherwise that is turne our captiuitie O Lorde as the riuers in the South which in the summer are dryed vp in the desert places by the heat of the sunne but in the winter are filled vp againe with plentie of water How necessary the spirit of prayer is they that haue not sought with Satan doe not know Let vs therefore giue our selues wholy to the continuall exercise of prayer and meditation of the holye Scriptures For negligence and securitie encrease by little and litle as rust doth in the iron and the word slippeth as it were out of our handes before we be ware If it so come to passe then hath Satan gotten halfe the victory already who seeketh all opportunitie to see vppon vs and then specially is he wont so to doe when he perceiueth our heartes to be voide of the word of god Here he stirreth vp of a spark as it were a flaming fire in our conscience which before we can quench and apprehend Christ and his worde againe either we are oppressed with anguish and sorrow or vtterly consumed For he is a murtherer and seketh by al meanes how to destroy vs It is necessary then for vs to haue our senses exercised and our mindes occupyed in the meditation of the worde and prayer that the enemy find vs not vnarmed or vnprouided which so busily seeketh to spoyle vs of this redemption I also am a Diuine which by great troubles haue gotten some knowledge and vnderstanding of the holy Scripture and yet am not I so lifted vp through this gift but that I doe dayly exercise my selfe euen â—mongest the children in the Catechisme in secrete meditation I meane of the commaundements the articles of the beliefe and the Lords prayer c. with an earnest and attentiue minde not onely recounting with my selfe the wordes but obseruing and weying also what euery word signifieth And doubtles wheÌ„ I am not thus exercised but am occupyed with other matters I finde a manifest discommoditie thereby For
nowe demaund this question what is to be done Shall wisedom be reiected Shall the common weale be neglected and forsaken c. Salomon aunswereth No not so But sayth he ye must rule ye must gouerne the common weale with counsell and good aduise So he biddeth the master of a houshold to marry a wife to till the ground to nourish his family c. but yet so that this sentence must alwayes stand he will giue to his beloued by sleepe He will giue that is what so euer a man hath he must acknowledge the same to be a gift Also he will giue to him which is his beloued and he wil giue also by sleepe So that it shall be a gift and a gift giuen to his beloued and easily giuen This is the summe effect of this verse briefly expoūded which he will afterward more largely declare by the partes thereof So that what so euer thou beholdest thy selfe thy life thy body thy wife thy children peace and quietnes good successe c thou must acknowledge the same to be the gift of the Creator giuen vnto none but vnto his beloued In the former verse therefore as I haue sayd is set forth a liuely resemblance of the whole world wherein are men not beloued but starke madde through a carnall presumption and desire to be like vnto God which will rule all thinges by their owne deuises and policies These men haue no gift for as much as that which they haue they doe not acknowledge as a gift nor say These thinges God hath giuen vnto me And albeit Cicero and other Philosophers doe sometimes confesse that these thinges are Gods giftes yet they doe not so beleue for they them selues will bee as Gods which with their owne counsells wisedome and wise policies haue defended the common weale enlarged the Empire preuented imminent daungers and troubles c. Through this presumption they prouoke God to send amongst them some Annibal or some Pirrhus or to stirre vp ciuill warres by Silla Pompeius or the conspiracie of Cataline with other seditious persons that so they might knowe them selues not to be the gouerners of so high and weighty matters Thus the wicked also and the godles haue the giftes of God although they vnderstand not that they are giftes But this must we vnderstand and knowe Wherefore if thou hast married a wife if thou be a Magistrate in the common weale or liuest in any other calling be wise heare the word of God and vnderstand what thou art and what thou art not Adorne thy wife thy children thy family thy substance with this title that the Lord hath giuen them that is to say thinke euen from thine hart that they are the giftes of God which God hath giuen thee and requireth nothing else againe for the same but that with a thankful hart thou shouldest acknowledge the same to be his giftes But this to doe is also the gift of God as it is sayd in the .8 chapter of the booke of wisedome I knowe that I coulde not keepe my selfe chast except God gaue it vnto me and that was a poynt of wisedom also to know whose gift it was He therfore which certeinly perswadeth him self that his wife his children his goods are the gifts of God is not proud through the successe thereof because he knoweth them to be Gods giftes and not his owne worke or his owne glory The husband being thus perswaded hath a pure reioycing in his wife and children because he knoweth that they are the giftes of God and he enioyeth them with thankes giuing so long as it pleaseth god If God take them away againe he beareth it patiently and eateth not the bread of affliction because he is the beloued of God and he liueth as though he were in a sleepe and whiles he sleepeth the nette is drawne according to the prouerbe that is all thinges prosper and goe well with him Thus the godly man vseth Gods giftes and that rule that gouernment which is committed vnto him by god Genesis 2. He eateth he drinketh he sleepeth he reioyceth in his wife his children his substance with thankes giuing saying Lord God it was thy gift and it is thy gift If thou take it away thine it is againe c. So resteth his hart in true and godly quietnes But the wicked haue the bread of affliction and sleepe not no not in the night But the godly man not onely in the nyght but all the time of his life sleepeth sweetely that is he hath a cheerefull and a quiet conscience and resteth as it were in a softe bedde He leaueth vnto God the chiefe gouernment of all things he enioyeth Gods giftes and knoweth him selfe to bee Gods instrument and so hath all thinges in rest as it were by sleepe geuing glory vnto God and in doing nothing he doth all thinges and in doing all thinges he doth nothing Thus hauing before sufficiently reprehended and condemned the presumption of mans wisedome and strength he sheweth the true cause and also the chiefe master and gouerner of families and common weales to witte the Lorde him selfe And here he vseth a maruelous breuitie he giueth to his beloued sayth he by sleepe This sleepe whereof he speaketh must be referred to the rest and quietnes of the minde and conscience and not to the rest of the fleshe or of the body We muste labour and trauel as touching the body but with a cheerefull conscience looking assuredly for the blessing of God as in Genesis it is written that all our welfare and all that we haue consisteth in the blessing of God and not in our owne labour and industrie Nowe he procedeth and that which before he briefely expounded he declareth more at large in the same order whiche before he obserued firste speaking of housholde gouernment and afterwardes of politike gouernment Verse 3. Behold children are the inheritance of the Lord and the fruite of the wombe his rewarde Not onely the wordes but also the phrase and manner of speech are diuine and heauenly which the holy Ghoste and the Scripture here vseth The meaning then is this Behold this is the wisedome this is the rule and the meane to iudge rightly of housholde gouernment and matrimony that children are an heauenly inheritance that is to say the gifte of God and that the fruite of the wombe that is what so euer is borne of the wombe is a rewarde that is to say the gifte of god It is not besides the purpose if here for a difference yee sette children in the first place as the malekinde and in the second place the fruite of the wombe as the femalekinde of all liuing creatures but specially of mankinde But all commeth to one thing that is to say to be a Father or to be a Mother is not the worke of man but of god And albeit the husband begetteth childrē by his wife the wife conceaueth by the man yet both are the gifts of God and both are the blessing of
therfore it putteth vppe the mindes of men with pride vntill they be humbled of the Lorde and so learne that there is no helpe in this righteousnes before the iudgement of God. How often haue we sene that great notable diuines which liued among men with a maruelous shew of holines with a great presumption of their own righteousnes at length when death approched haue falne into desperation fled to most vaine foolish trifles for help succour in so much the not only yet liuing they wrapped them selues in a fryers coule but also being dead were buried in the same So I remember that a notable man amōg lawyers of name fame the chiefest when he was at the point of death vttered these words O si subulcus potius quam iure cōsultus fuissem Oh saith he that I had bene a swineheard rather then a lawyer For he perceaued that in that daunger the administration of iustice be it neuer so exact helpeth nothing In like case when Cicero saw him self to be in daunger through the power of Augustus and Antonius his aduersaries he perceiued that there was no comfort nor succour to be found in all his great knowledge and learning but that all his learning and all that great studie and knowledge of philosophie vanished away and auailed him nothing The same hapned likewise to Demosthenes flying from Antipater To conclude all such examples doe teach that to be most true which Salomon sayth He that exalteth his house seeketh destruction But this our Courtiers doe not beleue They clyme loue to be aloft they seeke to rule and in deed they rule euen as he that driueth the cart vntil it sticke fast in the myre and can neither goe forward nor backward And this is the cause that kingdomes and common weales are in a maner nothing else but ruines and destructions Who would thinke if he consider the ciuill gouernment which was vnder the first Emperours that the Romane Empire yea and many other common weales also could continue the space of one day For as Titus Liuius sayth they can neither abide their faultes to be touched nor remedies to be applyed thereunto and therefore they fall of their owne sway as an house that is builded to high But the daunger is much greater when in Religion men haue proud lookes and proud hartes and walke in such matters as are hidden from them that is to say when they please them selues because of their holines thinke that they sitt in Gods owne lappe and yet know nothing of the free mercie of God in Christ and the forgiuenes of sinnes but walke altogither in their owne workes and say with the Pharisey that they fast twise a weeke they giue tyth they are not adulterers extorcioners vniust although their hartes be full of all maner of filthy lustes This presumption continueth vntill they see them selues to be in daunger of death then all these vayne helpes with all their false hopes vanish away and these voyces of desperation or such like follow I haue liued wickedly I haue broken my vowes I haue not obserued my rule c. When then I say wast thou made a Monke was it not because thou shouldest ascende to righteousnes But by this meanes thou hast descended into hell because thou wouldest be exalted They that rest in the confidence and trust of their owne righteousnes either fall at the length into these tentations or else they dye like an oxe or a cowe Verse 2. VVhen I did humble my soule and cause it to keepe silence then was I as a childe that is wayned from his mother Here he sheweth plainly by his owne experience what daunger it is for a man to trust to his owne righteousnes Wherefore let vs learne what these wordes in the Epistle to the Hebrewes The sinne hanging fast on or cleaning fast vnto vs doe importe And let vs not follow the foolish and rash opinion of the common people which by a fewe sermons thinke them selues to haue atteined the knowledge of the whole Scripture Thou hast peraduenture heard all but thou hast not yet beleued al. Thou hast not learned those experiences and practises which in a Christian are the chiefest namely of faith of prayer of the crosse whereof Dauid here treateth most effectually and diuinely as the excellencie therof doth require I caused my soule sayth he to keepe silence and humbled my selfe I sayd vnto my soule be still glory not hold thy peace When he sayth I caused my soule to keepe silence the hebrew word signifieth to confound or bring to nothing As in Osea it is sayd I will make thy mother that is to say the Synagoge to keepe silence As much to say as I will destroy her and make her wast So in an other Psalme he sayth Be still that is prouoke not the Lord with your obstinacie and presumption but obey and humble your selues So sayth he here When I did not refrayne from presumption and trusting in mine owne righteousnes and the righteousnes of the lawe yea euen in God him selfe if he be worshipped by keping of the law when I did not desire that God although after a sort I kept the lawe would not enter into iudgement with his seruaunt this I say when I did not then was I in deede euen as a child wayned form his mothers breast The Prophet speaketh here of a matter of great importance and yet this similitude seemeth to set forth some light or smal matter For why doth he rather take his similitude of a childe then of a man which is growne to his full strength But this is not onely a fitte but also a very goodly and a pleasant similitude For what greater miserie can happen to a child then to be wayned and kept from the mothers breast This seemeth to the infant a very death and destruction So saith he here When I was ledde away with the spirite of pride and securitie and lost the dugge of Gods heauenly grace that is to say of the remission of sinnes and of the free mercie of God in Christe then was I in deede like vnto a childe which hath lost his mother without whose ayde and succour he can not liue that is I was brought to extreme and most certaine daunger of death and condemnation Wherfore the Prophet leadeth vs here to that necessary distinction betwene the law the Gospel For the law is a necessary doctrine to beat downe the pride of sinne in vs which riseth of that confidence of our owne righteousnes There is also as before I haue said a presumption in riches power wisdom but that presumption may be cured many wayes But this which presumeth of our own righteousnes is vncurable except that waining come wherof Dauid here speaketh by the meanes wherof our conscience being stirred vp through the terror of the law is forced to examine our life our maners conuersation But because we are
Sauiour Christ God is able of these stones to raise vp children vnto Abraham For whereas the promise was made vnto Abraham the Phariseis because they were the children of Abraham thought they shoulde vndoubtedly be heires of the promise This confidence made them bold to liue carelesly and without all feare of god Therefore saith he it is certaine that the children of Abraham shall be heires of the promises made vnto Abraham but if ye will be carelesse and wil not obey the commaundement of God I say vnto you it is an easie thing for God to reiect you and of the very stones to reise vp a posteritie vnto Abraham So this promise dependeth wholy vpon the condition to bridle and beate downe our presumption The couenant is the promise of mercie through christ The Testimonies are the will of God reueiled vnto all ages by Moses and the Prophets Wherefore he requireth faith and then obedience vnto the law And here is to be noted that he addeth VVhich I will teach them For he will be the teacher and he wil be heard He will not that the Councells should be heard or such as teach that he hath not taught So we say also of the Church that where so euer the promise of God is beleued and his word obeyed there is the Church But they that doe not beleue bragge they of their glorious titles their holy vocations and such like neuer so much are reiected of God no members of the Church For who would beleue the Pope because he is the Pope And yet for this onely cause he will be beleued no man may aske whether the thinges which he teacheth be true and sound but he will haue men simply to beleue that that holy sea can not erre Against this who so euer dare once open their mouthes or examine his decrees by the word of God are drawne and haled to all kindes of torments Like as therefore the Iewes taught and defended their errors and impieties by the authoritie of their Kinges vppon whome this promise seemed to be grounded euen so in all ages is the false church wont to doe But we answere that in deede the promise is true and yet is it conditionall namely If ye keepe my couenant and my testimonies For God did not so anoynt the Kings that they should doe what so euer seemed good in their sight or what so euer they ordained or taught God would approue because they were kings and the anoynted of God but he addeth If ye keepe my couenant So in the newe Testament it is a true saying He that heareth you heareth me but yet not generally to be vnderstand of all those which teach in the Church For some teach not the word of Christ but their owne word This word God willeth not to be heard but commaundeth that it be not heard when he sayth Take heede of false prophets So Moses in Deutronomie commaundeth that the king should neuer lay the booke of the lawe out of his handes but should exercise the same continually in reading in learning and in practising the same If this commaundement was giuen to the Kings vnder the law what shall we then thinke of the word of the newe Testament In vayne shall the Pope and his Prelates here glorie and bragge of the Councells the fathers the Church the dignitie which they haue so many yeares vsurped All these are so farre to be approued and beleeued as they teach according to the rule of the holy Scripture For the Church which hath authoritie from God is that onely and alone which followeth the voyce and the word of the Lord. Moreouer we learne by experience that nothing is more common emongest men then to abuse the authoritie and power committed vnto them very few there be which doe rightly vse their authoritie either in the Church or in the common wealth The cause is for that the greater part serue their owne affections their owne lustes and pleasures and whiles they shoulde rule others they suffer them selues to be ruled and gouerned of Satan Hereof commeth it that we see the Pope the Bishops yea the whole Papacie to haue no care of the word nor loue to the word at all but are wholy giuen ouer to seeke theor owne glorie dignitie wealth and pleasure Wherefore their authoritie bindeth not vs although it were the authoritie of an Angell from heauen but with good conscience we depart from them lest we should be disobedient to the high authoritie and Maiestie which is God him selfe But if the Pope with his Prelates would not resist and persecute the doctrine of Christ if with vs they would beleue teach that we are iustified by the onely price of the blood of Christ and would not teach men to make marchandise of their owne merites and workes we would gladly acknowledge their authoritie But since they manifestly impugne the worde since they defende their impieties and abominations with extreme crueltie and tyranny we doe not onely reiect and contemne their authoritie but we say as Paule sayth that they are accursed It is a common principle emongest the popish Doctors that the Pope is aboue the worde and the Scripture and that in the lawe of God he may dispense as pleaseth him But God giueth no authoritie vnto man aboue the word So should he set man that is to say dust and dunge aboue him selfe for what is the word but God him selfe This word they that honor obey and keepe are the true Church in deede be they neuer so contemptible in the world but they which doe not are the church of Satan and accursed of God. And this is the cause why it is expresly set downe in the text The testimonies which I will teach them For so will God vse the ministerie of teachers and Pastors in the Church that he notwithstanding will be the chiefe Pastor and all other ministers and Pastors what so euer yea the Church it selfe shall be ruled and gouerned by the word Emongest the people of Israel the Kings and Priestes glorying and vaunting of their vocation thought they might doe what they list So the Pope and his Prelates at this day will not be subiect to the authoritie and rule of the word the Scripture For the euill conscience which the Pope hath doth alway cry out and witnesse vnto him that the holy Scripture is the word of God and therefore will be against him vtterly condemne him Wherefore there is no prison which he more hateth and abhorreth then the word of God. This conditionall sentence is here set down because of the wicked that they should not take vppon them an absolute power contrary to the word For there is no absolute promise but that which perteineth vnto Christ which saith not with a certeine condition but generally and absolutely that Christ should come of the seede of Abraham Nowe whereas the corporall kingdom did endure vntill this promise as touching Christ
out of Sion and a newe kingdome of Christe out of Ierusalem Notwithstanding they say that this Ierusalem should be greater then the whole earth and the walles thereof should be the endes of the earth These thinges can not be vnderstand of the corporall Ierusalem which notwithstanding was the first occasion of the beginning of the kingdom of Christ but after wardes it was horribly destroyed like as also the wicked sorte of Dauids posteritie were rooted out but the godly remained vntill Christ was borne Moreouer it is euident that this election and choosing began vnder Dauid For before that time the citie of Ierusalem belonged to the Iebusites but vnder Dauid it was chosen by the promise of God to be a citie for the Kinges and Priestes in such sort that like as before the persons of the Priests did not wander from tribe to tribe but were alwayes certaine so the persons and successions of the Kings should not nowe vncertainly wander as the Iudges and the Princes did which continued not in any certaine tribe and here againe he vseth the worde of choosing to confound the presumption confidence of merite which was so groūded in their hartes to the ende they might vnderstand that this citie was appointed by the good pleasure of God to be a seate and harborowe for religion and policie For this deuilish vice was peculiar vnto the Iewes that they gloried in their merites their seruice and ceremonies For this cause Moses also sharply reproueth them and warneth them that they should not thinke they had obteyned these great benefites through their owne righteousnes Not for thy righteousnes saith he hath the Lorde brought thee into this land This deuilish presumption we see also to be in the Papacie but much worse then it was emongest the people of god For they vsed that worship seruice which was commaunded of god But in Popery there is nothing but mans inuentions which are the worshipping of idolls Nowe whereas the Lord promiseth that he will dwell in Ierusalem this seemeth to be but a small matter But we must loke to the Maiestie of the inhabitour and then the place be it neuer so base and contemptible shall become glorious For this did the word promise that he whom the heauens could not comprehend should be found in Ierusalem This is therefore a singular promise when men may knowe and enioy a certaine place wherein God may be founde that they wander not in the imaginations of their owne harts euery man choosing vnto him selfe a God or a place where he may serue God according to his owne fantasie as Ieroboam did which is horrible idolatrie Wherefore it is the great mercie of God that he hath appoynted a certaine place for his word and his whole seruice to the which place the Scripture attributeth this excellent name and title that it is called the holy citie not for the holines of the people inhabiting the same but for the holines of the Lord sanctifying all things by his word This glory hath the Church of the newe Testament also in that she hath for her head not the Pope as the wicked Papists doe most wickedly affirme but Christ sitting at the right hande of the father who is present with his word Sacraments This is an inestimable glory which dependeth not vpon our righteousnes but vpon the great mercie of God accepting approuing and commending all thinges that we doe for Christ his sonnes sake our head But the citie of Ierusalem found Satan her deadly and cruel enemie in this respect also because it was as it were the worke-house of God in the which he dayly exercised and wrought all maner of holy workes blessings benefites for his people Yet was it of God notwithstanding meruelously preserued to this end that his people should not be vncerteine where he would be found worshipped and heard And here agayne we are admonished that all these thinges come of gift and not of merite of mercie and not of workes For he hath chosen vnto him selfe this rest it hath pleased him to dwell in this place So it commeth not of our desert that we enioy the Gospell and other great blessings of god All these are the giftes of God through his great mercie and goodnes bestowed vpon vs for Christes sake Verse 15. Her vitailes I will blesse and will satisfie her poore with bread This word vitailes signifieth properly a pray But why doth the Scripture so call the sustenance whereby we liue Euen for the same cause for the which Christ calleth it our dayly breade So that like as beastes doe dayly followe their pray and finde it they sowe not they labour not but by pray they atteyne all that they haue Euen so shoulde we not heape vppe that through couetousnes and incredulitie which may serue vs for many yeres but shoulde daily looke for and receiue at the handes of the Lord that which is dayly offered vnto vs employing our labour notwithstanding as a meane to atteine the same therewith be content as the beast is when he hath obteined his pray For couetousnes incredulitie is not content with present benefits although the Lorde doe neuer so faythfully promise to feede vs and giue vs all things necessary for this life Thus the Scripture properly very aptly calleth our foode and sustenance a pray which commeth vnto vs taking no care but labouring leauing the care vnto God as our Sauiour Christ teacheth vs Matt. 6. who commaundeth vs to labour and diligently endeuour to doe that belongeth to our vocation for of the Hebrewes that is counted labour which euery day hath and bringeth with it But withall he commaundeth vs to take no thought for worldly thinges but to leaue all carefulnes vnto the Lorde who promiseth that we shall no more lacke then the birdes and other beastes doe which haue that is sufficient and yet labour not nor make prouision for the same For this is not the ende of our labour that in this life we should still seeke to enrich our selues and neuer be satisfied For although we haue the treasures of this world yet with this life we must forsake them And like as this life is not certeine but is as a pray which we so long enioy as it pleaseth the Lorde euen so is the portion of our sustenance but as you would say a snatch wherewith we must be content to liue and not be carefull for the time to come So doth this word condemne all faithlesse carefulnes and carefull incredulitie wherewith notwithstanding we can nothing preuaile Cyprian hath a goodly saying to this effect and worthie to be remembred Christians saith he which haue forsaken this world doe so litle care for earthly thinges that they aske no more but foode and rayment For their hartes are fixed vppon the eternall treasures of the world to come They seeke to liue but from day to day as straungers hauing here no
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