madnes For if patience suffer any thinge it commeth of a certain desperation as when a man thus thinketh with him selfe All that I suffer is but in vaine This patience is turned into fury and is oppressed with desperation But Christian pacience will not suffer it selfe to be oppressed but continually taketh hold vpon hope whereby at length it preuaileth and getteth the victory It is a harde thing not to be discouraged with such trobles as daily happen in matters perteining to the common course of this life But patiently to endure those afflictions which Dauid by his owne example sheweth that Christians which haue already receiued the forgiuenes of sinnes must suffer to haue a stedfast hope in the bitter vexations of sinne and accusations of conscience and patiently to suffer all other affâ—ictioÌ„s wherwith Satan vexeth and tormenteth the beleeuing heart this is in deede a diuine and an heauenly vertue and such a conflicte that God hath promised vnto it an incorruptible crowne of glory Now ensueth an exhortation that we should follow this example of Dauid and embrace this doctrine Verse 7. Let Israel waite on the Lord for with the Lord is mercie and with him is plentifull redemption This is in deede a golden verse worthy to be knowne and well vnderstand wherein Dauid wisheth and exhorteth all men by his example wholy to rest and to continue in a sure hope of the mercie of God. For faith is not so lightly to be esteemed as the Papistes teach which dreame that faith is a qualitie remaining in the hart with the which the hart after it can once number these syllables I beleue in God passeth on as it were in a sleepe For they that haue no experience of those conflictes which faith must endure doe but laugh vs to scorne when we say that faith is a principall vertue wherewith onely and alone we are iustified deliuered from sinne hell death and damnation For it is true that the wise man â—aith A foole vnderstandeth not except ye talke of those things which are in his owne hart These things therefore which we attribute vnto faith they ascribe vnto charitie preferre charitie aboue faith But if faith be set forth rightly in her owne colours it farre excelleth charitie For behold the obiects of faith It fighteth alone before God against Satan who neuer resteth but warreth against faith continually and that euen concerning death and life euerlasting concerning sinne and the accusation of the lawe concerning grace and the remission of sinnes Now if with faith you compare charitie whose office is to be exercised in releuing the miseryes and calamities of men whether they haue neede of comfort or succour in minde or in body who seeth not howe farre faith excelleth charitie For howe great a difference is there betwene God man betwene corporall necessities eternal death These are therfore the exercises of faith euen in the greatest dangers to fight continually against Satan in the presence of God For as I said before our â—ruel enemie will giue vs no breathing no time of rest Wherfore albeit the charitie is not onely a goodly vertue but also extendeth farre in comparison of other moral vertues yet is faith without all comparison a farre more excellent heauenly vertue whether ye consider y obiects therof or other causes For this is the fruite of faith when the hart feeleth that death is ouercome by the death of Christ that sinne also is put away the law abolished by grace and mercie These thinges are of them selues most certaine Yet such is our infirmitie that we can noe certeinly apprehend them and therefore we are terrified with the cogitations of death and sinne But if this hope and trust in the mercie of God were perfect no heauines should euer oppresse the beleuing hart Therefore Dauid vseth this exhortation that Israell after it hath once obteyned this mercie should still perseuere in wayting on the Lord and not suffer this trust and confidence in the mercie of the Lord to be wrested from him And here he hath respect to that great conflict wherein the mind oppressed with calamities beginneth to doubt of the mercie of god In this conflict because the mind doth not so soone feele those comforts which the word promiseth and faith beleueth as it would doe it is ready to despayre Against this tentation Dauid armeth vs and warneth vs to be mindfull that we must waite on the Lorde and neuer depart from the word or beleue any thing against the word and he sheweth the cause why For with the Lord sayth he is mercie The flesh in tentations and afflictions thinketh that with the Lorde there is nothing but wrath The holy Ghost therefore comforteth vs and goeth about to plucke this opinion out of our hartes pronounceth that there is mercie and goodnes with the Lord if we can but onely waite on the Lord and put our trust in him This testimonie of conscience and of the holy Ghost we haue great neede of for if we followe our owne sense we shall be deceaued and finde in our selues the contrary But we may not iudge of these matters according to our owne sense or as we feele in our selues but we must stand to the worde and thus thinke with our selues that these are matters of fayth and not of our owne sense and feeling For to beleue is not to feele Not because these thinges shall neuer be felt which we now beleue but because faith must go before feeling and experience And we must beleue the worde although we feele in our owne hartes and iudgement neuer so much to the contrary As when our hartes oppressed with calamities doe thinke God to be angrie with vs not to care for vs but to hate vs then faith cleane contrary must thus assure it selfe that with God there is neither anger nor hatred that he neither thinketh of punishment nor offence but although he suffer vs to be afflicted yet he doth it not to the ende to destroy vs For with him sayeth the Psalme is mercie Therefore he is mindfull of vs to doe vs good to deliuer vs from daungers to mortifie our sinnes and to increase his other good giftes in vs If these thinges happen not to the wicked what maruell is it For either they beleue not or else if they doe they continue not Wherefore let vs that beleue with faith ioyne hope also so that albeit our owne sense and hart shall worke neuer so much against vs and that God shall seeme neuer so sharpe an enemy in punishing vs yet let vs not yeld so much to our owne sense and feeling as to the written word and to the holy Ghost which pronounceth that with the Lord there is mercie who loueth vs seeketh to doe vs good This is the truth of the holy Ghost that we should thinke yea most assuredly beleue that with the Lord there is no anger but if any calamities
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
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
which he is called vnto in labouring in studying in deuising in prouiding as an instrument So the handes must labour but the hart must looke vpward from labour to the Lord and craue helpe of him So that whiles the outward man is exercised with labour and trauel the hart of the new man in the steede of care and trauel must fâ—ye to prayer and say Lorde I obey and willingly followe thy calling I wil therefore doe all thinges in thy name Gouerne thou direct my labours This consolation is so great that it can not be expressed For although no successe follow yet art thou quiet in mind sayest Thus it hath pleased god I am not the principall cause to doe what I would but the instrument cause onely haue done what I could For like as when thou hurte â—ethy haâ—â— with thyne axe or with some other toole in doing thy works yet thy hand remaineth the same it was before and is not caste away euen so although thy family be disobedient commende the matter to God and doe what thou canst then shalt thou doe both these thinges so as God wil be wel pleased that is thou shalt rise earely and not rise earely thou shal labour and yet shalt not labour in vaine For as touching the old man thou eatest the bread of sorrowe but thy hart is quiet and at rest in hope of succour and the blessing of the Lord. These thinges we dayly teach and yet is the couetousnes of men so great that there is no ende of heaping vp riches by hooke or crooke by right or wrong Yea they wil rather omitte the seruice of God the hearing and preaching of his worde then any gaineful labour They doe not see that whiles they neglect the worde and seeke their owne gaine they procure vnto them selues a farre greater losse which although they doe not presently feele yet shall it come to passe that their riches which with so greate labour they heape togither by Gods iust iudgement shall perish eyther by theeues by warre by fire or otherwise or else they shall neuer come to the heyre whom they doe appoynt But in Popery this perswasion was deepely rooted in mens heartes that if they had once heard a Masse they beleued that what so euer they tooke in hand that day should prosper Howe great then is our impietie which doe not giue that reuerence to God and his word which they gaue to their own idolatrous worke yea which preferre our owne gayne our wealth and riches aboue God and the incomparable rich treasure of his word Wherefore it shall come to passe that for the punishment of this sinne the world shall be brought to greater pouertie and from day to day there shall be greater scarsitie of all thinges like as we also doe see at this day that there is greater dearth of all thinges then hath bene in times past What is the cause Forsoth we rise earely we lye downe late and eate the bread of affliction We delite in earthly cares in toyle and trauell be it neuer so paynefull to enrich our selues and in the meane season we neglect God and his word Therefore will God heape vppon vs aboundantly both cares and calamities end that most iustly for that it is which we so greedely seeke But I returne to the text In the which ye see that housholde and ciuill gouernment are wholy committed vnto vs but yet so that we must know and acknowledge our selues to be but Gods instruments and Gods workemen not authors or first causes of these diuine matters Therefore the Prophet thought it not enough to say affirmatiuely God him selfe gouerneth and maketh the citie he buildeth the house and appoynteth the family but he setteth downe also the negatiue and sayth Ye doe it not And this is the part of a good teacher But as I haue sayd the worlde can not abide the negatiue For the worlde sayth This will I this haue I done and this will I doe It will needes be the gouerner of common wealthes and rule in Gods steede Wherefore it receaueth a iust reward in that his enterprises are all in vayne and his labours without successe As the Psalme sayth Their dayes are consumed in vanitie that is to say they were deade before they could bring to passe that they tooke in hande For since they will not beleeue that God gouerneth all thinges they see their owne policie to be but vanities their labours vnprofitable and of none effect Let euery one of vs therefore abyde in his degree and calling and let vs knowe that this God requireth of vs that we say I beleue in one God that is God will still be God the creator and maker of all things and vs he will take and account as his workemen onely as instruments and not authors or principall causes But because we couet to be authors and efficient causes therefore we finde nothing but vanitie and bread of affliction This sentence must be enlarged and applied to all states and degrees of men and not onely to artificers and men of occupation which rise earely to doe their worke Not that it is euill to rise earely and goe late to bed not that it is euill to be exercised with labour all the day For these thinges God requireth of all men but sloth and idlenes is accursed But we must here put a distinction betwene labour and presumption He doth not condemne labour but diuilish presumption he condemneth because that we not contented with our owne trauel and care doe take vpon vs also Gods office and care which he hath for vs and he will wrest from vs his diuine power and maiesty which we so presumptuously vsurpe and take vpon vs he will haue vs to labour and not to be idle For this tentation is naturally rooted in vs that we presume to be as gods This diuilish presumption beganne in paradise when Satan sayd to Eue Ye shall be like gods it alwaies continueth fast fixed in this flesh so that it can not be suppressed as it ought to be and as we both teach and are taught but needes we will be gods This is therefore a very naturall disease and corruption of the creature Against this presumption and this care which perteyneth to the diuine maiestie alone the holy Ghost here fighteth when he sayth that it is not our endeuour wisedom and policie but God him selfe that ruleth these thinges and we are but his instruments But the wicked are neuer the better Yea the godly also doe offend herein very often For we are not content with our owne state and condition but we will be gouerners also and wil appoynt the beginning the middes and the end as may best serue for our owne commoditie Wherefore we tyre our selues with vayne cares night and day as the examples of the whole world doe declare One man purposeth to marry this mayden or that and in ordering of his house in guyding of his familie to vse
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
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
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
God arrowes or darts as it appeareth Psal. 45. Thy arrowes are very sharpe c. And in our language by a prouerbial speech when a man vseth the wordes the counsell and iudgement of others and not his owne we say they be arrowes out of an other mans quiuer But properly this name doth agre to false doctrine which as I sayd perceth swiftly The other similitude likewise hath a notable signification of power and swiftnes By coles he meaneth here a hot burning fire and consuming flame As also he doth in the 17. Psalme He vseth the similitude of Iuniper because that tree besides the thicknes of the leaues hath a great fatnes withal therefore is lightly set on fire burneth vehemeÌ„tly The sense and meaning hereof is that heresie and false doctrine which is full of strong delusion hath a power to peruert and seduce men with no lesse celerity and swiftnes then fire hath to burne being kindled in a forest of Iuniper Likewise the Scripture in another place speaketh of a great fire like to the flame of thornes vnder a potte meaning such a fire as is suddenly kindled and swiftly encreaseth This description therefore is as it were a complaynt that the poysoned tongues of heretikes doe so suddenly preuaile and with such successe worke mischiefe in the Church of God as it came to passe after the preaching of S. Paule For when he with exceeding trauels had happily planted many Churches as soone as he had once turned his back all Asia was peruerted and turned from the Gospell This is the calamitie of all ages that whatsoeuer godly preachers haue builded with great trauells the teachers of wicked doctrine doe suddenly ouerthrowe Let vs therefore be thankfull vnto God for that litle poore remnant which as yet by his speciall grace remaineth in the sound doctrine of the Gospell and moreouer for this his gift that we are able to iudge such doctrines to be the dartes of Satan although they be neuer so glorious and agree neuer so much with the wisedom and righteousnes of the fleshe and further that they are like to a vehement fire euen suche as is the flame of Iuniper which we must labour to quench with all our power These be the spirituall battells which the world knoweth not farre passing all carnall conflictes for in those conflicts like are matched with like that is to say men with men but in these we fight not onely against the greater number mightely armed with malice and power but also against Satan him selfe and against spirituall wickednes Therfore in this warfare we haue neede of the helpe of the Lord and of the Angell Michael as it is the Apocalyps And for this cause the prayers and sighes of the godly in such a daungerous case are necessarie saying on this wise O Lord behold we will gladly teach and set forth thy word but what are we except thou helpe vs Stand for vs therefore against the enemies of thy truth defend thine owne cause This hope we haue in such great successe of wicked doctrine that that which is not of thy planting shall not endure and that which suddenly springeth vppe shall suddenly be cut downe There hath bene hitherto no heresie which hath not bene confounded and the word of God hath had alwayes the victory Cain Ismael Arius Manichee and such other haue perished for resisting the Gospell The Papacie also is now falling but the word of the Lord abideth for euer according to that sentence of the Psalme They haue fought against me eueÌ„ from my youth but they could neuer preuaile But here perhaps you will aske what were thefe heresies and deceitful tongues in the time of Dauid against the which he praieth in this place In his kingdom there was Achitophel Semeâ— and many others which spake cursedly of him with crafty couÌ„sell conspiracy stirred vp the hearts of his subiects against him But it appeareth that Dauid speaketh here of some great dauÌ„ger What is that you will say Albeit the holy histories do sufficiently declare what trouble the true Prophets of God alwayes had with false and lying teachers as the story of Ieremy doth declare yet Dauid him selfe expresseth in diuers places of the psalmes what was the cause of these his conflicts as in the fifty psalme it doth appeare in the which he speaketh of the merite and deseruing which the vnbeleuing Iewes did trust vnto because of their sacrifices For as it is now so hath it bene in all ages that many haue thought them selues righteous through their workes And this opinion did maruelously encrease and multiply the Iewish sacrifices for they thought that by their sacrifices their sinnes were forgeuen though their hartes were vnpure without faith Euen like to our aduersaries the Papistes which doe therefore so highly extoll and so mightely maintaine and defend their sacrifice in the Masse because as they say of it self by the work wrought it is auaileable for the remission of sinnes Against this heresie Dauid fought and taught that to offer vppe a bullocke it was no great seruice vnto God seeing he was both the creator and giuer of the same and being the Lord of al hath neede of nothing much lesse of a bullocke and therefore they that will offer a right sacrifice in deede must acknowledge their sinnes and also the great goodnes of the Lord promising vnto them a blessing by the blessed seede and giue him thankes for the same inuocate praise and magnifie his name c. Thus Dauid confuteth this heresie in that place But there were many other moe like vnto this For the Iewes were not onely fallen to the worshipping of the gods of the Gentiles as it is to be seene in Ieremy but forsaking the temple they resorted to those places wherin their forefathers were wont to offer sacrifice whereas the Lorde had appoynted the Tabernacle in Ierusalem for a place of sacrifice and prayer Some of their owne brayne did choose vnto them selues groues and hilles wherein they offered their sacrifice Because these thinges were contrarie to the will and worde of God and done of the Idolaters with great greedinesse it was necessarie that the people shoulde be warned and taught of the Prophetes of God not to choose to them selues any other way of seruing and worshipping God or to seeke any other righteousnes then that which shoulde come by the blood of the sonne of God whom S. Paule calleth the Lamb because he should be the sacrifice that should take away the sinnes of the world Thus we see that there hath alwaies bene for like matter like conflicts between the true Church and the false and also like daungers haue thereuppon ensued Wherefore we must vse like remedies also that is first by souÌ„d doctrine to defend the glory of Christ exhort men to the study loue of the worâ—d Secondly by prayer to fight against deceitful tongues and lying lippes Now the Prouphet after his prayer addeth
a complaint Verse 5. VVoe is me that I remaine in Mesech and dwell in the tents of Kedar Hitherto the Prophet hath declared the daungers both of him selfe and of the church with prayer to be deliuered from the same Now he addeth hereunto a complaint for that the church of God being in the middes of her enemies is continually vexed on euery side and true doctrine assailed with power subteltie As though he should say Being in this distresse and daunger this is all that I am able to doe faithfully to teach feruently to pray and paciâ—ntly to suffer To this ende I teache that the worde may be publikely mainteyned and kept I pray that the word may preuaile and haue the victory and till it shall ouercome I must paciently abide what trouble or affliction soeuer shall happen He that will not thus doe is but a shrinker and his fall will be fearefull In like maner haue we bene troubled in these our dayes with Epicures Libertines Anabaptistes c. We haue sustained the cruel oppression of the word by the power and subtelty of the Papists that cursed seede of Cain amongst vs there is also no smal number which fearing neither God nor deuill doe not onely contemne the ministery but would wish it to be vtterly abolished These are heauy crosses to the godly when they must be compelled both to see them and suffer them and yet can finde no remedie for the same This forceth vs to say with Dauid VVoe is me that I remayne in Mesech c. By Mesech and Kedar he meaneth two sorts of people inhabiting neare vnto the Iewes of which the first came of Iapheth as Moises teacheth and the seconde of Ismael Both of them were barbarous cruel and without all humanity dwelling in tents By these he meaneth such as were of his owne nation being no lesse cruell and spitefull against Gods people then these were like as in an other place the corrupt degenerate Iewes he calleth GeÌ„tiles And that he might the more sharpely reprehend Gods enemies and his of purpose he nameth those people which the Iewes knew to be most cruel and barbarous meaning that if he dwelt in Mesech Kedar he could not be amongst more cruel enemies As if he should say I am compelled to comfort my self with hope and pacience and would be glad that the churches were in peace quietnes and the pastors and rulers thereof in a godly vnity but this wil not be Wherfore I wil commit the whole cause of God by prayer teach the word faithfully In the meane season we must beare these offences that by the good we may ouercome the euill Thus we se then that the office of teaching is a miserable kind of life For besides other calamities which the preachers teachers of Gods word must suffer at the hands of the vnfaithful this also must nedes be vnto them a great crosse to see the word of God and true doctrine miserably corrupted and the Church disquieted by false brethren But for the Lords cause these things we suffer and we say with Dauid VVoe is me that I remayne in Mesech and dwell in the tents of Kedar barbarous and cruell people Verse 6. My soule hath too long dwelt with him that hateth peace Here he sheweth plainly whom he meaneth by Meâ—ech Kedar to wit those wicked Israelites which forsaking the wayes of their godly fathers became spitefull and cruell against the faithfull amongst whom he was compelled to dwell a long season and to suffer great iniuries and cruelty at their hands And this is the subteltie of the malignant spirite that whom he can not ouer come by the multitude and greeuousnes of tentations those he goeth about to weery with tediousnes long continuance therof Wherfore many being unskilful of this spiritual warfare fight valiantly at the beginning but in the ende they faynt and cowardly giue ouer This daunger Dauid did foresee complained therof Long haue I dwelt sayth he amongest those that hate peace that is which continually trouble disquiete the church of God and neuer will be at peace with it thinking by importunitie and long coÌ„tinuance at the length to get the victory So Iob with one kind of calamity was not discouraged but wheÌ„ one messenger followed an other and one calamitie likewise came vpon an other then his minde by litle and litle began to be troubled And this is the malignity and malice of Satan Wherefore let vs cast away all hope of peace so long as we liue here and let vs assure our selues that if this day we ouercome one kinde of tentation to morrowe Satan will set vpon vs againe with an other And here behold the craft and subtelty of the worlde The holy Ghost calleth them heretikes which are haters of peace and concord and this name they spitefully apply vnto vs Thou say they art he that troublest Israel Thus they which trouble the Church in deede accuse the true Church and call them selues the louers of peace and concord This must we also suffer and so content our selues with the testimony of a good coÌ„science which shall cleare vs before God that we seeke the peace of the church wherunto they are vtter enemies as followeth Verse 7. I seeke peace when I speake thereof they are bent to warre This is the testimonie of my conscience that I loue peare and seke after it Wherof then commeth all this trouble all this deadly warre of me I graunt but not by my default For if I would suffer these disturbers and haters of all godly peace and concord to say and to doe what they list then would they not so rage then woulde they not seeke my hurt as they doe then would they liue in peace But how can we hide those thinges that we haue seene that we haue heard that we are commaunded to speake and declare not in our chambers but on the house toppes For Christ saith God and preach the Gospel to all creatures And againe No man hideth a light vnder a bushel This is the cause that the word is in our mouth as a burning cole which can not be kept in but compelleth vs to open our mouthes Hereof then come all these troubles because they take away the commaundement of God yet would haue vs to holde our peace And here we see it come to passe that Christ saith in the Gospell when a strong man kepeth the house all things are in peace but when a stronger then he cometh then troubles arise This is then our consolation that what troubles soeuer doe arise we rest vpon the testimony of our owne conscience that we do nothing else but speake and declare that we are commaunded It is not our life therfore which they accuse but our doctrine abideth the blame which is not ours but Christes Wherefore let vs not only contemne all peace and concord but let heauen and earth also perish rather then the
doctrine of Christ or the glory of his kingdom should be diminished or blemished in any point The dauÌ„ger whereof they see not or doe litle regard which make so great a matter of the losse of that peace and tranquillity which hath bene and yet is seene in the kingdom of Antichrist Notwith standing let vs with all our power amplifie and set forth the glorie of our God and the frutes that come of the true preaching of the gospel and let vs contemne all such sclaunders which these Epicures do most maliciously and spitefully heap vpon vs commending nothing else but that peace tranquillity wherewith the deuill hath rocked them a slepe in all damnable security wherby we see what horrible impietie reigneth in the papacie There is not one word purely taught concerning sinne grace the merite of Christ faith the exercises of workes concerning magistrates and other degrees and kindes of life All thinges are miserablie corrupted with pestilent gloses and expositions Moreouer what prophanation and selling of Masses was there what deceite and robbery by pardons purgatory with such other abominations deuised only for vauntage and gayne When I looke into the kingdome of the Pope as it was before we preached the Gospell it seemeth to me that of verie purpose men were cast vnto Satan and eternall damnation by false teachers and ministers of iniquitie Now consider whether it were not better with trouble to kepe and enioy the word of God then with losse of the word to liue in peace and tranquillity though it were neuer so heauenly a peace As for me I woulde not desire to liue in paradise without the word and with the word to liue in hell it is an easie matter like as in this world we liue as it were in hell and comfort our selues only with hope which the word of God sheweth vnto vs and with this hope we ouercome all kindes of troubles crosses Let vs therefore lay sure holde on this consolation which the holy Ghost here setteth forth vnto vs whereof also all they haue great neede that teach the word of trueth namely that they are not the cause of offence trouble and sedition There must needes be offences there must needes be Lucians Epicures contemners and scorners of religion troublers of the peace and quietnes of the Church but blessed are they which are not the cause of these euills but are preachers of peace and seeke by all godly meanes peace and christian vnitie In the number of whom by Gods speciall grace we are at this day howe soeuer the world thinketh of vs and we will pray vnto God that for Christes sake he will so keepe vs euen to the vttermost breath Thus are the enemies of God and his word paynted out by Dauid in this Psalme and also the true state of the Church teaching vs thereby that we shoulde arme our selues against these daungers and giue thankes vnto God for this great consolation that whatsoeuer tumultes and troubles arise in the Church he doth not impute the same vnto them that teach the word but vnto the word it selfe which is not ours but Christes wherewith we may comfort our selues whatsoeuer followeth of the true preaching of the Gospell Let them stoppe their mouthes and kepe silence that so greatly commend peace but we wil speake and shew forth the wonderous workes of the Lord with boldnes and will not be disobedieÌ„t in our vocation If euil tongues be walking and troubles arise we will with Dauid fight against them by prayer commending to God the cause of his poore Church wherein he hath promised to kepe maintaine his word who also shall burne consume all wicked â—ongnes with the same fire of his heauy indignation wherwith they thinke the church of God shal be destroied The 121. Psalme I will lift mine eyes vnto the mountaynes c. The Psalme going before was a prayer for the preseruation and continuance of the word of God found doctrine against pestiferous tongues and wicked opinions For that is the chiefest assault that Satan maketh against the church of god Now this Psalme I take to be as an exhortation to the faithful for it conteineth the doctrine of faith Which faith is a knowledge of thinges inuisible and to be looked for and resteth in the promise word of god But because Gods word excedeth the capacity of man the thinges which it promiseth seeme either absurd vnlikely or impossible or else incredible against al reason therfore they which haue once begun to beleue haue nede of continual exhortations to stirre them vp against the teÌ„tations of the flesh which striue against faith the word of God least the spirit being pressed downe with the heauy burden of the flesh should be vtterly vnable to thinke of spiritual and heauenly things For our life is full of troubles tossed with continual tempests as they which are sayling on the sea and we are caried away euery moment with the blasts of tentations whiles our mindes are assailed either with prosperitie or aduersity with wealth or pouerty with glory or ignominy with ioy or sorrow And hereof yet doe fellow much more greuous daungerous tentations that is to say security and desperation Therfore when these stormes blowe it is necessarie that we shoulde be stirred vp with continuall exhortations out of the worde of God whereby we may learne to resist the same And thus doe I vnderstand this Psalme that it is a doctrine whereby we are admonished taught that we shoulde haue our faith exercised and stirred vp with continual exhortations so long as we liue least we being ouercome with the cares of this world should forget and neglect the rich blessings and euerlasting treasures of the life to come Verse 1. I will lift mine eyes vnto the mountaines from whence my helpe commeth These words do include a coÌ„parison betwene the mountaines which bring helpe and succour the mountaines that bring desolation and destruction as euery doctrine of faith euery promise importeth also the contrarie if you haue respect to the flesh The godly haue a promise of Christ that he will be their helpe and succour but if we looke to the outward appearance Christ himselfe hanging vppon the crosse seemeth to be vtterly forsaken In like maner there is a comparing togither of contraries to be vnderstande throughout this whole Psalme As though the Prophet should say when tentations trialls of faith are at hand one runneth to this place and an other to that seeking for helpe succour diuers wayes As amongst my people some runne to Bethel some to Gilgal some to Bethauen as mountaines from whence they looke for helpe and succour Euen as in popery they run to euery stocke and blocke as to their onely patrones and helpers with kneeling knocking creping kissing and licking For the reliefs and comforts are infinite which the heart beleueth and seeketh after when it is in trouble and distresse And it is
vpon vs Thus Dauid vnder these wordes The house of the Lord. comprehendeth God him selfe his name and his word wherevnto the Sabboth is dedicated in the which we should rest from other busines and harken vnto the Lord speaking vnto vs. This is to go into the house of the Lord and for this benefite to reioyce and giue thanks vnto him For this is an inestimable benefite and cannot be comprehended of the wicked But the godly onely doe know the word and what benefite they receiue thereby And this the Lord also requireth of his people when he so often commandeth in the law that they should come togither that they should reioyce before the Lord they should praise and magnifie his name for his benefites and greate mercies so plentifully poured vppon them And to this Dauid also prouoketh vs by his owne example that with reuerence and as it were with an admiration we should exult and reioyce before the Lord. Verse 2. Our feete shall stand in thy gates O Ierusalem The Prophete Dauid reciteth here the common voyce of the godly that they would now abide stedfastly perseuer in the house of the Lord which he had appointed in Ierusalem and would not wander any more from place to place as they had done because the Lord had there stablished his Sanctuary which before was often times remoued had no ceraine resting place This stablishing and continuing of the Sanctuary in one certaine place preuailed much for the confirmation of their faith For like as when the Arke was caried from place to place their faith was alwaies wauering and vnstedfast euen so after that God had chosen vnto him selfe a certaine habitation he gaue thereby vnto them a more sure manifest testimony that he would be their euerlasting defender and protector Whereby their faith was stablished and confirmed for euer It is no maruell then that the people with such great reioycing and thankfulnes vnto God do promise that their feete should now stand sure and stedfast in the gates of Ierusalem which were wont to runne hither thither Truth it is that the arke did long continue in Silo. But because the Lord had made no promise concerning that place there could be no stabilitie of faith in the harts of the people And againe because it was said of the Mount Sion This is my rest for euer here wil I dwel for I haue delight therin the faithfull being surely grounded vpon this word were bolde to say that their feete should neuer remoue againe but stand stedfast sure in the gates of Ierusalem and in the house of the Lord for this standing signifieth a constant a continuall abiding for euer But now for as much as Christ in whom dwelleth the fulnes of the goodhead and which is the true Immanuel dwelleth emongst vs we haue a farre greater cause to reioyce then the Israelites had Wherefore we maye seeme vnthankful yea blockish and senseles if this promise I am with you vnto the end of the worlde do not stirre vp our hearts to great ioy and gladnes especially if we see it thankfully and with publike consent receiued of the people For that which we rehearsed euen now concerning the rest of the Lord is altogether fulfilled in the person of Christ as it appeareth in the 2. chapter of Esay His rest saith he shal be glorious Where he speaketh not of the buriall of Christ as some doe fondly imagine but of the excellency and dignitie of the church which should afterwards follow The glory and bewtie whereof since by the great mercy of God we haue seene Let vs be thankfull therefore and besech him that he will make perfect that he hath begun in vs that our feete may alwayes be standing in the courts of the Lord in the Church and congregation of the faithfull where we may find God where we may heare him calling vs teaching vs comforting vs and succouring vs. Verse 2. Ierusalem is builded as a citie where the people may come togither to worship God. This verse is an exposition or amplication of the verse that goeth before As if he said our fete shall stand in thy gates I say O Ierusalem which flourishest and increasest in all felicitie For where the word of God flourisheth there shall the common welth prosper according to the saying of our sauiour Christ First seeke the kingdom of God all things shal be ministred vnto you and yet so notwithstanding that this saying also of our sauiour remaineth alwaies true answering vnto Paule My power is made perfect through weaknes For albeit the world doth dayly vexe trouble the church many waies yet notwithstanding the more the aduersaries go about to destroy pluck downe the more doth the word of God edifie build vp To pluck downe then to destroy and to ouerthrow the church is nothing else if you consider the counsel purpose of God and the end that followeth thereof but to build vp to plant to water and to encrease the Church The Decians Maximines and Domitians those bloody and mighty tyrannes howe cruelly went they about to abolish for euer the name of Christ But the word and the Church of God as a palme tree the more it was oppressed the more it flourished and encreased maugre their malice and tyranny as the figure of the people of Israell doth declare For so sayth Moises The more the Egyptians did vexe them the more they multiplied and grew To this agreeth also the saying of the olde Church that the Church is watered with the blood of Martyrs The cause of this miraculous building is that where so euer God is beleued and his word had in due reuerence and regard there must needes followe a victorie albeit the Sainctes be destroyed slayne and seeme vtterly to perish yea albeit God him selfe seeme to haue forsaken them and with them to be oppressed and ouercome For so it is with God that when he seemeth most weake then is he most strong when he is oppressed in his Saincts then specially he liueth triumpheth and is exalted in them and in diminishing he most mightely increaseth Of such a maner of building speaketh Dauid also in this place that albeit Ierusalem was compassed about with so many enemies and idolatrous religions notwithstanding there the word of God true religion flourished Who then can preuaile against vs when God is so with vs And this is the true building of Ierusalem To the which the Kings gathered them selues and conspired against it but they were suddenly driuen backe and could not preuaile We also in these our dayes by our owne experience haue proued that the more the aduersaries of the word doe rage the lesse they preuaile against it yea so much the more it flourisheth and encreaseth And what else doth Satan our perpetual aduersary bring to passe by his continuall tentations but driue vs to search the word to learne to pray to beleue
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
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
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
he findeth some fault in his wife or els some other trouble hapneth then either he becommeth a lion in his owne house as Salomon saith and is sory for that he hath done or else neglecting his familie he goeth one way and his wife an other and so he wasteth all that he hath For when he seeth that all thinges which he thought should haue had most happy successe fall out cleane contrary to his expectation he rageth and layeth all the fault in matrimonie but most wickedly For thy fauk and thy folly it is which so doest since thou wilt needes be the efficient cause of the gouerning and guyding of thy familie which thing God hath not giuen vnto thee For thou shouldest haue bene but onely the instrumentall thereof Wherfore submitte thy selfe rather to an other master and gouerner and say O Lord teach thou me that I may rightly gouerne my familie execute my office in the common wealth c. Rule thou and he thou my helper that I offend not for I will doe that in me lyeth If it take good successe I will acknowledge thy gift thanke thee and praise thy name If it succeede not yet will I beare it with patience For thou art the first cause and I am but the second cause thou art the creator thou art all in all and workest all and I am but the instrument If we with heart and minde thus prepared would seeke to gouerne all thinges would prosper and happily proceed But now whether ye behold the Magistrate or new maried persons ye shall see great presumption For they so beginne all thinges that they take in hande as though it were impossible they should come otherwise to passe then they themselues doe imagine They begin as though they were the first and the efficient cause and appoynt such an ende to their deuises and enterprises as serueth to their owne glory and pleasure But God sayth Thus shalt thou not doe for then shalt thou perish And worthely For they are rebells and blasphemers which will presume vpon that which belongeth to the first cause alone For when eyther the pen will teach the scribe how to write or the axe wil teach the carpenter how to square his timber nothing can be wel done And euen so is it in this case when we will take vpon vs such gouernment as belongeth to God alone It is expedient for you to consider the examples of this great folly which are to be seene euery where aboundantly in Princes Courts in cities and families For thus doe they think I am the author and master of this familie this policie this gouernment c. Moste worthely therefore are they troubled and vexed when there followeth no such successe as they looked for And herevpon followeth as I said eyther a miserable confusion both in houshold and politike gouernment or else playne tyranny So in matrimony if neither the husband will beare with his wife nor the wife will giue place to her husband not onely the mutuall loue and concord in matrimony is broken but also it so falleth out that the husband is chaunged into a tyranne or else he neglecteth and forsaketh all togither What must we here doe The Pope aunswereth and giueth this counsell that we should flie into some solitary place or into some monastery Not so saith the holy Ghost This is not the counsell of God but of the deuill But thus do thou Consider that thou art Gods instrument beleue that there is yet an other magistrate and principall gouernour of the house whose name is the lord Except he be the principall cause it shall followe as this Psalme saith that the house shall not be builded and that neither politike nor householde gouernment shall prosper So must we iudge also of the finall cause If thou wilte referre all things to that ende which thou hast imagined and thinkest that thou shalt not be deceiued thou errest as experience teacheth One man taketh vppon him an office in the common wealth to get estimation and dignitie and findeth the contrary An other by matrimony seeketh pleasure seeketh a bewtifull and obedient wife but he is deceiued and proueth also the contrary And well worthy For why doest thou presume to rule either in politike or houshold gouernment as a God and thinkest that thy wisedom aud thy policy are able to gouerne these thinges and that thou hast no neede to lift vp thine eyes to him which is aboue and to desire his helpe When thou seest therefore that afterwardes it falleth out otherwise then doest thou learne to sing this Psalme Except the Lord builde the citie they labour in vaine that builde it Before thou thoughtest that there was no other Lord or gouerner besides thy selfe of whose help thou shouldest haue need to gouerne thy house Others which are not come to this knowledge either are at continuall debate with their wiues or else they forsake both wiues families and flie away Worthely worthely iustly and by the iust iudgement of God thus commeth it to passe For why doest thou being but vile dunge presume as a God to take vppon thee that heauenly gouernment that I say which is aboue nature with a naturall affection and earthly minde Thy clyming and presumptuous spirite therefore God iustly confoundeth Why doest thou not rather say on this wise Lorde thou hast giuen me a wife children a familie assist me and helpe me Gouerne thou and guide them or else in vaine is all my trauell Nowe for as much as the holy Scripture teacheth vs and experience also agreeth thereunto that without Gods helpe all is in vaine that we take in hande therefore we ought not to be ignorant of these thinges They labour in vaine saith he which builde it The cause is this that either they become tyrannes or else desperate forsake all togither So commeth to ruine both politike and houshold gouernment Now what madnes is this so to rule that either thou or thy family must perish Why doe we not rather as the holy Ghost here teacheth vs that we may preserue both Whiche is if we learne to knowe the principall cause and the true master and gouerner of the house if we call vppon him trust in him and say Thou Lord hast created me to be a ruler of a familie and hast giuen me those things which pertaine thereunto But this burden is to heauy for me to beare Therfore take vpon thee my charge O Lorde gouerne thou in my steede be thou the maister of the house for I will humbly giue place vnto thee Then will God heare thee and he will say All this will I doe so that thou canst be content if any thing happen otherwise then thou doest desire willingly to beare it and with patience to ouercome it and not to despaire of the ende and good successe thereof forsaking thy vocation to the which I haue called thee For since thou doest call vpon me and doest thankfully acknowledge those
call grace heauen it selfe by the which we haue an open passage vnto heauen and the which we can neuer atteyne vnto by the law by workes or by our owne endeuour but rather as a most large heauen it receaueth vs beleuing that by adoption we are made righteous before God through Christ. Hereby we may see what the entent and purpose of the Prâ—phet is in this Psalme namely to teach vs the true way to righteousnes life and saluation Againe to shew vs the way how to escape death sinne and the wrath of God that out of this life we may passe to life euerlasting And in teaching of these things he sheweth his owne experience and layeth open vnto vs his owne hart which the holy Ghost had exercised and scholed with many tentations that so he might atteyne to this doctrine wherein he goeth about here to enstruct vs also The summe whereof is that he resteth wholy in the hope of Gods mercie and in the sure trust of the forgiuenes of his sinnes But these thinges shall more clearely appeare hereafter in expounding of the Psalme Verse 1. Out of the depth haue I called vnto thee O Lorde It may seeme that the Prophet vseth here moe wordes then needeth But he that considereth well the cause which forceth him to burst out into these wordes shall see that no plentie of wordes could expresse the sorrow and anguish of his wofull hart nor sufficiently declare his daunger For it was no light or common tentation that vexed him He complained not of the perills that he was in by the rage of Saul by his sonne Absolon by the false Prophets and others nor of any other tentations which proceede of malice and hatred wherewith the world persecuteth the godly but he setteth forth here the griefe of a vexed and wounded conscience the very sorrowes of death when a man feeling his hart as it were oppressed with desperation thinketh him selfe forsaken of God when he seeth his owne vnworthines and desertes accused before God as a terrible iudge yea when it seemeth vnto him that God hath not onely forsaken him but cast him away for euer hateth abhorreth him for his sinnes These teÌ„tations are much more terrible then those which men commonly fall into for they are not without daunger of soule eternall saluation Therefore he vseth here this maner of speech saying Out of the depth I call vnto thee c. As if he should say great are the troubles wherewith I am oppressed For I feele mine owne sinnes and the iust wrath of God vpon me for the same neither can I find reliefe or comfort to my restles afflicted soule Against the malice of men wherewith they molest and vexe vs there are remedyes to be found but this wound is vncurable except the Lord send helpe and succour from aboue And in dede such troubles as the godly are commonly exercised withall as the losse of goods wife children such other may yet be ouercome or borne with patience Moreouer in those which are counted inferior sinnes as the offences of youth the deiect broken herted may more easily be raised vp againe But these afflictions seeme to them and are in deed vntollerable when they feele them selues oppressed with such horrible and hellish cogitations that they can see nothing else but that they are caste away from God for euer They therfore that feele such bitter tentations haue here an example that Dauid in him selfe felt and had experience of the like For it maketh the tentation much more greuous when they which are thus afflicted feele that as to them it seemeth which none else doe feele but they alone We must learne therefore that euen the godly haue euer suffered the same afflictions and haue bene beaten downe euen to death with the terrors of the law and sinne as we may see here by the example of Dauid crying euen as it were out of hell and saying Out of the depth doe I cry vnto thee O Lord c. But it is not inough for vs to knowe that we sustaine not these troubles and tentations alone but we muste also learne the way whereby such as haue suffered the like tentations haue beene raysed vp againe And here ye se Dauid what he doth Ye see whither he flyeth in his great distresse He despaireth not but cryeth vnto the Lord as one yet hoping assuredly to find reliefe and comforte Rest thou also in this hope and do as he did Dauid was not tempted to the end he should despaire Thinke not thou therefore that thy tentations are sent vnto thee that thou shouldest be swallowed vp with sorrowe and desperation If thou be brought downe euen to the gates of hell beleue that the Lord will surely raise thee vp againe If thou be brused and broken knowe that it is the Lorde which will heale thee againe If thy hart be ful of sorrow and heauines looke for comfort from him who hath saide that a troubled spirite is a sacrifice vnto him It is expedient also to haue some faithfull brother at hande which may comfort vs in these bitter conflictes For God would that in his Church one should help to comfort an other as meÌ„bers knitte togither in one body and he hath promised that when two are gathered togither in his name he will be the thirde amongest them And doubtles nothing comforteth an afflicted conscience so much as to heare some godly brother declaring out of the word of God that such terrours and afflictions are sent of God not to destroy vs but to humble vs therby to make vs to acknowledge the great mercy of God offred vnto vs and to receiue the same with thankful harts But if in this distresse we be destitute of the helpe of such faithfull brethren we must then doe as Dauid â—id in this place that is we must cry vnto the Lord pray as this Psalme teacheth vs Wherein ye see such sorrowfull and bitter sighes as liuely expresse in Dauid the great anguish of spirite from whence floweth such plentifull matter and yet nothing superfluous as compelleth him not onely to say that out of the deepe depth he cryeth and calleth vnto the Lord but he putteth the Lorde also in minde of his promise thereby to moue him the rather to giue eare vnto his prayer Verse 2. Lorde heare my voice let thine eares attende to the voyce of my prayers He speaketh as I haue saide before to the same God whose seate was in Ierusalem like as we now speake vnto that God and call him father whom we knowe and worship in Christ alone On this God with deepe sighes he calleth that he would with the eye of mercie looke vpon him and gratiously harken vnto his prayer But if we thinke that we can not pray with such a minde or with such feruencie of spirit as these words doe expresse we must consider that Dauid him selfe did not thus pray in his anguish and in the
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
deserue Thus coÌ„meth it to passe that when the wicked haue once taken their course like vnto a wilde horse they neuer rest vntil they come to a miserable ende The same haâ—â—eth also to all those which seeke to be iustified by workes The Phariseis neuer ceased to persecute the Gospel and to trust in their own righteousnes vntill Ierusalem the kingdom the priesthood were vtterly destroyed This is the ende of presumption when it is not bridled and repressed by the worde True it is therefore that this enormitie can not be remedied but either by grace or by wrath Thus generally in a maner they vnderstand this Psalme to be written against pride and presumption But in my iudgement it may be more aptly applyed vnto the spirituall pride of mans own righteousnes For as before I haue sayd these three thinges make men proud wisedom power righteousnes You may therfore if you list make three kinds of pride according to these three obiects For they are giftes of God distributed vnto men and haue their measure and their meane appointed vnto them They therefore that are wise are wise according to their measure and can not be more wise They which are mightie are mightie according to their measure and can not be more mightie Likewise they which are righteous are righteous according to their measure and can not be more righteous But pride maketh them desirous to seeme more wise more mightie more righteous then they are in deede Hereupon it followeth that when the matter commeth to the triall and sinne striueth with righteousnes exceeding her owne gift and measure then is righteousnes ouercome and made desperation which oftentimes driueth hypocrites to the halter So it commeth often times to passe that impotency fighteth against power ouercommeth As it hapned to the Israelites fighting against the one onely tribe of Beniamin In like maner foolishnes many times ouercommeth confoundeth wisedom And of this strange successe what is the cause Forsoth euen this that men doe not trust in the Lord but presume of their owne wisedom power righteousnes contrary to the word and will of god For God will haue vs to trust onely in his power and mercie But thus will men haue it and thus they thinke that they are mighty righteous and wise to this ende that they should trust in these titles and presume therof Wherefore this they finde at length and that iustly that they are most miserable and vnhappy For why do they not that which they are able why enterprise they that which they are not able to doe Most worthy are they therefore to be punished and plagued according to the Dutch prouerbe because they attempt that which they are not able to accomplish Let vs therefore abide in humilitie and let vs thinke moderatly and modestly of our owne gift Let vs not iudge other let vs not oppresse other let vs not be wittie busie in other mens affaires but let vs doe that which pertaineth to our vocation and let euery one of vs so much the more diligently fight against this vice by how much we finde and fele the same to be fixed and rooted in our nature and in euery one of vs albeit it sheweth it selfe in one more and in an other lesse as also the historyes of the Gentiles and heathen men doe declare For Cicero was more ambitious then Demosthenes paraduenture because he lyued in a greater kingdom and a mightie Monarchie Likewise Iulius Caesar was more ambitious then Augustus So in spirituall matters Pharao had an obstinacie ioyned with pride To conclude all the examples both of the holy Scriptures and also of the Gentiles doe shewe this to be the ende and successe of proud and presumptuous persons that suddenly the wrath of God falling vppon them when they least of all feare it they are confounded and miserably perish But as I haue said we will leaue this generall interpretation and apply this Psalme to the spirituall pride which consisteth in the opinion of mans owne righteousnes Verse 1. Lord mine harte is not hawtie neither are mine eyes loftie neither haue I walked in great matters and hid from me In that Dauid thus glorieth reioiceth he doth it being taught by his owne experience As if he said I haue proued what an euill thing it is to be hautie and high minded and to rest securely in the opinion of righteousnes Wherefore I wil no more be now high minded I will not glory any longer in mine owne righteousnes For the proud Pharisey which braggeth that he is not as other men be when his conscience beginneth once to accuse him forthwith is cast down and stricken with terror and is not able to stand against the least sinne I speake not of the huge mountaines and seas of sinnes and iniquities which in a moment do swallow vp and consume the proude and secure It is good therefore saith he O Lord that thou hast humbled me and hast schooled me by afflictions that I should not be proude that I shoulde not seeme holy in myne owne conceite that I should not make my selfe as a Iudge and a Censour iudging and condemning al men For that is the propertie of all Iusticiaries and such as trust in their owne righteousnes holines and perfection As the example of the Pharisey in the Gospell doth declare whiche is not content to recken vp his owne vertues and good workes but with all he must needs condemne the poore Publicane This is the sinne of naturall and morall righteousnes or of the righteousnes of the lawe to condemne others to presume and to clyme euen to the iudgement seate of God and to pronounce sentence against those whom they thinke not to be so perfect as them selues He that is a ioly Citizen or alearned lawer thinketh highly of him self and maketh him selfe as it were a certaine idoll vnto him selfe but others he condemneth and in comparison of him self proudly coÌ„temneth The husbandman when he seeth any fault in the Magistrate thinketh as did that seruaunt in the Poet Oh why was not I made a King a Ruler a Magistrate These be but politike matters ful of vanities most fond follyes and folishnes and yet there is none of vs all which are able therein to bridle and moderate our selues except the holy Ghost doe guide and rule our hartes and teach vs that this righteousnes whether it be naturall or moral is but as a worke of mans hand which maketh vs no whit the better before god And in deede there is no man so foolish that will thinke him selfe the better Christian or more acceptable before God because he is a Tayler a Carpenter or a Shoomaker And yet although the case be all one there is no man which doth not presume of this righteousnes whether it be morall or natural except the holy Ghost bridle him and bring him into the right way For it hath a goodly shew of holynes and
shall make the consumption which he hath determined in the whole lande That is to say God shall consume and destroy the people for their sinnes yet for his own mercies sake he will preserue a remnant out of the which shal rise a new people a new church So the promise in this place made vnto the house of Dauid is cōditionall as the ende declareth in that the whole kingdom is destroyed Notwithstanding this is also true which the Angel saith he shal sit vpon the throne of Dauid for euer This contradiction can neuer be reconciled vnlesse we make such a difference of the promises of god And hereof riseth all the errour of the Iewes that they know not this difference They see great and ample promises concerning their land their kingdom but they see not that they are conditionall And againe all those things which are promised as concerning the spirituall kingdome they apply to the corporall kingdom Hereof it commeth that they glory so much and conceaue so great hope that their kingdom shall be restored But it is an easie matter to iudge how foolishly they are deceiued But we will returne vnto the Psalme The cause why he maketh mention of Dauid we haue declared to be the promises made vnto Dauid for the which he desireth of God that he will not turne away the face of his anoynted that is to say of the King which was anoynted by the word commaundement of God. Now the face of the anoynted he calleth the presence of the King or the kingdom giuen and ordeyned of god As if he sayd Preserue O Lord thy people mainteyne the iustice the iudgementes the equitie the whole politike gouernment of this kingdom that all thinges may be done in due order so that publike peace be not troubled by sedition and ciuill discord that discipline be not defaced and deformed by adulteries and other offences For these things and such like doe perteyne to this kingdom For to enioy a kingdom is not to enioy a crowne or a scepter but a godly ordered common wealth in the which innocencie may safely dwell and contrariwise sinne and wickednes may be seuerely punished All these thinges he prayeth for when he desireth that the face of the anoynted may not be taken away Nowe the cause why he desireth these thinges is for that this people had the word the Church of God emonges them which can not prosper and flourish where all is full of murther adultery warre and contempt of lawes So Paule likewise exhhorteth vs to pray for Kinges and Princes that we may leade a peaceable and a quiet life To this prayer doe we also exhort those ouer whome we haue charge Why then do the wicked accuse vs as troublers of the publike peace ▪ I am verely perswaded that if peace and quietnes be mainteyned by any meanes it is specially by the praiers of our Churches For how should the aduersaries pray what should God giue vnto his enemies the persecutors of his word which are in deede vtterly ignorant what true prayer is or howe they ought to pray Verse 11. The Lord hath sworn in truth vnto Dauid he will not shrinke from it saying Of the fruite of thy body will I set vpon thy throne We are entred as I haue sayde into the second parte of the Psalme in the whiche hee prayeth for the politike or corporall kingdome For these two kingdoms namely the politike and the spirituall kingdom although they be farre vnlike yet are they so ioyned togither that the one can not stand without the other For where politike peace is lacking there can no pietie or godlynes be maintained without great daungers Againe where the worde of God is not there can be no ende of errours blasphemies and other impieties Prayer therefore for politike peace and the common wealth is necessary Now when the word is ioyned withall the greater cause we haue to giue thankes vnto god And this prayer as I haue said is also grounded vpon the promise of god For in prayer we must aske nothing but that wee are certainly perswaded we may or ought to praye for or may be obtayned Now that we may be certaine how to pray what to aske there is not onely a commaundement as touching prayer set forth vnto vs but also a certaine forme of prayer and the very words wherby we are taught how to pray and what we should pray for and moreouer certaine causes expressed for the which we may be assured that our prayer pleaseth God As when we pray for the sanctifying of the name of God the comming of his kingdome c. And here is also to be noted that this promise is confirmed with an othe that it might be the more sure and certaine This promise as touching the temporall kingdome as it is great so was it an occasion to many holy Prophetes of great affliction and cruel death For as the promises of God in their right vse doe raise vp and comfort afflicted and godly mindes so by occasion thereof secure and prophane spirits ware proud presumptuous and through the confidence they haue in these promises they afterwards persecute the godly as we may see by manifest examples in the Prophets who because they reproued the idolatries of the Kings and condemned their false and damnable worshippings threatning the destruction of the kingdome and of the people vnlesse they woulde forsake their abominations turne vnto the Lord were tormented and put to death as heretikes for that they seemed to speake against this and other promises And in deede this seemed to be an inuincible argument whiche they vsed against the Prophets If God said they haue promised that the sonnes of Dauid should sit vpon the throne of Dauid for euer it is impossible that the King should commit any such offence for the which the kingdome should be destroyed The kingdom of the Pope hath not so goodly and so glorious a pretence and yet doth he also abuse the promises of Christe in like maner to establish his tyranny his idolatries and abominations How doth he bragge of this promise of Christ when he faith I will be with you vnto the ende of the worlde As though this pertained to the establishing of the Popes tyranny So that sweete consolation The gates of hell shall not preuaile c. afterwards became bloody and cruel and was an occasion of death and destruction of many Sainctes for that the Pope did apply it vnto him selfe and abused it for the stablishing of his tyrannicall kingdome For this was the only argument whereby they proued that the Pope being the head of the Church could not erre Thus the wicked doe abuse the promises which God hath set forth to raise vp the afflicted minds and consciences of his people against the true Church This was the cause why Amazia the Priest could not abide Amos the Prophet In the middes of thy house sayth
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