promise that he is heard as Paule in the 5. Heb. saith He is heard by reason of his humilitie There is no doubt but they which call vpon God in confidence of his Sonne are receiued and heard For God loueth vs for his beloued Sons sake vnto whō he hath geuen al things And what thinges the Sonne of God with sorrow of heart and with tongue hath asked of his eternall father the Verses following plainly will teach vs. Verse 3. Because thou hast preuented him with gracious blessinges Thou hast put a Crowne of golde vpon his head Verse 4. He asked life of thee and thou gauest him a long life Yea a life that lasteth for euer Verse 5. Great is his glorie in thy saluation Thou shalt indue him with glorie and great honour ALl these thinges are most easilie vnderstoode in considering an Antithesis of the passion and resurrection of Christ For Christ in his passion was cursed because the curse was turned vpon him whereunto mankinde was subiecte And he himselfe suffered the due punishment of Gods iustice and so payed for vs the raunsome But what a heauie speach is this to bee called cursed of God that cannot be expressed in wordes but let vs with a godly meditation learne when we beholde our sinnes after a sorte and tremble fearinge that wee are in déede cast away into euerlasting damnation But now after his resurrection God is not onelie blessed for euer but also the fountaine of heauenly blessing concerning which I wil anone say more And that he was preuented saith he with blessing that séemeth Paule to interpret Coloss 1. when he saith Christ is the firste begotten of them which die that he may holde the principalitie in all thinges Also 1. Cor. 15. Christ is risen from death the first fruites of them which die Let this prerogatiue of Christ be vnderstoode as touching the circumstance of time and efficacie of Christes resurrection For as vnto the time pertayneth no man was euer so raysed from death before Christes time that he yealded not again vnto mightie death But Christ rysing againe from death after that dyeth not neither hath death any more power ouer him Moreouer the resurrection of the Lord is so effectuall that euen in vs also it ouercommeth death and may make vs partakers of the most ioyfull resurrection of the Saintes We shall therefore liue by the merite and efficacie of Christ according to that saying I liue you shall liue Secondly most sorrowfull was the appearance of Christ when he was brought foorth arrayed in purple crowned with thornes But now he beareth a crown of golde set vpon his head wherein is written King of kinges and Lord of lordes Also Vnto mee shall euerie knee bowe Apoc. 19. 1. Tim. 6. Phil. 2. These precious stones and pearles are imbossed in the crowne of Christ Thirdly to his death and buryall is opposed life not in deede a transitorie and a frayle life but a permanent and euerlasting life In this Antithesis let the example be considered which the saying of paul Ephe. 3. notably setteth downe God is able more aboundantlie to perfourme all thinges then we dare aske or looke for Christ asked of his eternall father life and obteyned life which no Limitte of time compryseth and which alone is to bee accounted for a life Fourthly Vnto the reproches of Christ crucifyed is opposed glorie which is that by himselfe hauing cleansed vs from our sinnes He sitteth at the right hand of maiestie being ordeined in the Heauens as Heire of all thinges And Lord ouer all principalitie power strength dominion is made of God vnto vs righteousnesse sanctification and redemption Heb. 1. Coloss 1. 1. Cor. 1. Verse 6 Because thou shalt power vpon him blessinge for euer Thou shalt make him glad with the ioy of thy countenance HEtherto hath he discribed Christ the king adorned with blessinge with a crowne with life and with glorie Now discribeth he him as prieste and attributeth vnto him the office of blessing his people therewith interpreting the promise delyuered vnto vnto Abraham In thy seede shall all nations be blessed For because he nameth an euerlasting blessing it is needefull the same be vnderstood not of a politique kingdome as the Jewes dreame but as touching forgeunes of sinues and of the frée gifte of his holie spirite of life euerlasting After the same maner doth Paule Ephe. 1. intreate vpon the blessing of the Messias Blessed be God and the father of our Lord Iesus Christ which hath blessed vs with his spirituall blessing in heauenly giftes in Christ in whome we haue redemption through his blood and also remission of sinnes c. Let therefore the dreames of the Jewes be suppressed who not considering the mischéefes wherein mankinde is ouerwhelmto do aske of the messias and loke for of him riches and wordly dominions But let vs vnderstand that Christ was sent of God to the end he might distroy sinne and death and restore vnto vs righteousnesse and life euerlasting Verse 7 Because the kinge trusteth in the Lorde and in the mercy of the most hyghest shall be neuer faile WHen as no kingdome can be firme and stable without necessary defences or safegards Dauid sheweth here what the defences or safegardes of Christs kingdome are namely not riches not hoastes of men not brasen péeces but the mercy of the most highest which can not be weakened by any force or strength neyther yet at any time can be remoued out of place as in the 54. of Esai most swéetly is said The hilles shal be moued the litle hilles shall tremble But my mercy shall not departe from thee neyther shall the couenant of my peace be moued saith the Lord thy mercifull God Let vs therefore hope that the church shall continewe still yea though kingdomes quayle amongst them selues and the whole world should vtterly be frushed together Verse 8 Thy hand shall finde out al thine enimies thy right hande shall finde out them that hate thee ALthough these most sorowfull spéeches in thinking whereof it is needfull that all the godly do trēble in eche parte may be vnderstood of all Christs enemies and of his church yet not absurdly are these by exception referred vnto the Jewes But there are two causes for which the horrible punishmentes of the Jewish people were before spokē of by God First that we may knowe it is the worke of Gods iustice that the vngodly sinnes mischieuous wickednes of the Jewes should be punished with so great calamities Secondly that we may knowe euen these calamities are the voyce of God admonishing vs touching repentance When as therfore we consider the tragicall punishments of this people let vs be stirred vp vnto repentance and let vs craue with true and feruent prayers that we may be gouerned of God that we fall not into like dotage and fury Now let vs way the effectuall substance of the words as by a balance He profoundly calleth the aduersaries of Christ
gouernment of them selues be it great or small sheweth what euery one is and openeth and manifesteth the very deepe secretes of mans heart which is couered with many subtilties and as it were kepte close vnder certaine coueringes of dissimulation For they liuing in the face of the common weale are not onely sharply assaulted of theire enimies but are often times prouoked of theire sociates and fellowes that they may gratifie theire vngratfull affections of anger Here is required courage to cast the golden raine of Pallaces bridle vpon the necke of vntamed Pegasus by Medeas medicine made with the bloode of Prometheus to cast the fierie fominge Serpent in a sleepe and as I may saye in one worde To cast Sibels medâ—inall soppe vnto baâ— kinge Cerberus And there are sixe causes why anger must be moderated least that she do any thing against iustice or other vertues The first is the commaundement of God which most seuerely commendeth vs to this moderation as in this place Be angry and sinne not It is naturall in man to conceyue hote flames of anger where the hart is so framed that it fleeth and feareth and striueth to depriue euil thinges But it is the propertie of the deuill to burne with desire of reuenge and to cary about vnappeaseable hatred against a citiÊ’eÌ„ of the samecontrie The second cause is for that reuenge is the honour due to god aboue according to that saying Mine is reuenge and I will rewarde For the lawe is more ruler ouer our goods then we ourselues are The third cause is the acknowledgement of our owne frailtie and of our owne filthines for it is properly a pointe of foolishnes to see other mens faultes and to forgete her owne Whereas if we would consider how great our owne faults are what filthines we our selues yet beare about vs we should easilie beare with other mens infirmities and very well tolerate them which are not punished by the lawes as Seneca saith He easily pardoneth other men who hath nede of pardon himselfe The fourth cause is the remembrance of Gods pardon and forgiuenes touching the which our dayly prayer admonisheth vs. Forgive vs our trespasses as we forgeue them that trespas against vs. And the most seuere parable is well knowne in the 18. of Math. of the two seruants Vnto which parable this Epiphonema or conclusion is added So shall your heauenly Father do vnto you if you do not euery one of you forgeue his brother from the bottome of your hart For although free remission of sinnes consisteth not in the nature of anye worke yet God so earnestly requyreth our forgeuenesse that hee denyeth our sinnes shall be forgeuen vs except that we also bee confirme the forgetfulnes of euils done vnto vs. The fifte cause is that true Inuocation or prayer vnto God be not thereby hindered Therefore S. Paule admonisheth vs 1. Tim. 2. Pray without wrath or doubting For when hatreds encrease in the desire of reuenge the Spirite of grace and of prayer is shaken of without the which there can be made no true prayer And what greater wretchednes may be imagined then man liuing without God to be cast out to all the dartes of the deuill Wherefore if there were no cause of priuate forgeuenes yet this alone is both able and also ought to bende good mindes to the moderation of anger The sixte cause is longest of all which S. Paule recyteth in these woordes Geue no place vnto the deuill For through priuate contentions the doctrine which we professe is euill reported of the Church is troubled many godly meâ— by this occasion are intangled with desires of factions others are hurt by our example and finally other affaires more necessary are hindered All these euils doth S. Paul comprehend when he saith Geue no place vnto the deuill So Dauid when he might by great right slay Saule that lay in wait for him yet he spared him least hee shoulde blemish his profession or trouble the church by mouing matters vnnecessarie or should be the author of an euil example vnto the people of God in killing or slaying of kinges After the same maner let euery one reframe them selues thinking surely that the deuill spinneth a long webbe of sinnes and punishmentes and through one offence a great ruine of the church or common wealth may ensue Vnto these heauenly remedies let certaine sayinges of the Philosophers be annexed which doe grauely admonish vs to moderate anger Xenophon Lib. 5. de reb Graecis hereupon saith These miseries so farre as I am able to iudge ought to be admonishers and exhorters vnto vs concerning moderation of anger For if the housholder himselfe so long as his anger is whote ought not to punish his familie when as it is euindent that angry masters haue often times procured themselues more hurte therby then they haue done vnto others may we doubte whether we may encounter with our enemie not by the instigation of anger but with counsell or aduisement For anger is a certaine blinds and rash thing But reason not onely applieth her selfe vnto this purpose that shee hurteth the enemie but taketh greater care and heede that shee hurte not herselfe Seneca in lib. 3. de Ira saith Whilest wee are amongst men let vs imbrace humanitie let vs not be a terrour nor a danger vnto anie man Let vs despise detriments iniuries raylinges and backbitinges and with a valeant courage let vs beare discommodities Because while wee looke about as they say and busie our selues immortalitie is at hande But let vs now come to the expositions of the verses following Verse 9 Offer vnto God the sacrifice of righteousnes and put your trust in the Lord. THis verse is a most pleasant exposition or garnishing of the former precept as touching suffering calamities For he beautifieth this vertue with a most ample dignitie calling it the sacrifice that is a worke enioyned by God wherewith the Lord iudgeth himselfe to be honoured when it is referred vnto this end that we obey him Morouer it distinguisheth Philosophical from christian patience by two tokens whereof one is borowed of the obiect the other is taken from hope of Gods helpe Socrates gaue place vnto reason in sufferinge his calamities and neither craued nor trusted for helpe from God Dauid being exiled obeyeth the will of God and yet asked of God mitigation or deliuerance This difference is euidently not obscurely delyuered in the said verse Offer vnto God the Sacrifice of righteousnes and put your trust in the Lord. Verse 10. Many there be that saye who shall shewe vs any good thinges But thou O Lord shew vs the light of thy countenance OF all thinges which learned men dispute of vndoubtedly there is nothing more excellent then how plainly to vnderstand what good thinges men ought specially to desire This questioÌ„ cannot philosophy sufficiently expound by reason of y e darknes of the mind But she doubteth of the end of good things and leaueth others in
be expounded in wordes yet in the godly ones there is such a feruencie and earnest desire to worship God that this saying of Virgill may be borrowed well touchinge them Possunt quia posse videntur They can because they seeme to be able This may also be spoken exclusiuely in such maner that the vniuersall parte may be reduced vnto a certaine likenes and of others the exclusiue signifyed Q. D. as thus I will declare nothing but thy marueilous workes That is thy marueylous gouernment and defence of the Church against Tyrantes fanaticall reachers and other their mischieuous mates For in déede a great miracle is the conseruation perpetuall of the Church amidst so great downfals and deuastations of Imperies As in the Deluge all other opinions and sectes were ouerwhelmed Noah and his Familie onely preserued and that euen by Gods manifest helpe in déede Verse 3 Because thou hast turned mine enemies backwardes they shall fall and pearish from thy face AS if he sayde great and weyghtie is the cause why I should with heart and mouth render thankes vnto thee For that thou subduest and subuertest the enemies of thy Church and not onely preseruest some priuately which know thee aright but also safegardest other congregations publiquelie and the ministerie of thy Gospell and some habitations for exercise of godly studyes But this speech They shall perish from before thy face seemeth to be borrowed out of the historie which is recyted in the 14. of Exodus viz. And now approached the Morning watch and beholde the Lord looking vpon the Tentes of the Aegyptians through the fierie and clowdie Piller slew the hoast of them and ouerthrew their Chariots and they were throwen into the Sea For the face or beholding of the Lord signifyeth a deuine terror by meanes whereof in their amased mindes they fled when no man pursued them This terror is called a deuine inward feare whose notable example Iouianus Pontanus recyteth in his ◠Booke of Fortune cap. 15. When Theodosius Augustus with a very small power of Soldiars waged battle with Arbogastus Francus and Engenius a storme sodenly sent from heauen gaue helpe vnto him and his For such a vehement whirlinge winde bet vpon the backes and faces of his enemies that their owne weapons sent from them rebounded vyolently vpon themselues and their strokes were quyte aueyded and enforced them cowardly to retyre back againe This matter Claudianus remembring saith O nimium dilecte Deo cui fundit ab antris Aeolus armatas acies cui militat aether Et coniurati veniunt ad classica venti Oh thou so much beloued of God whom Aeolus from caues Whole armed hoastes sendes foorth and in distresse thine honor saues With whom when Firmament doth fight in battle force amaine The bustling windes to win thy weale their Trumpets sound againe So then Theodosius ouercame his seditious enemies in a mightie battle of whome the one Arbogastus Francas with his hoast scattered procured his owne death in the slight like vnto Saule The other being Eugenius was commaunded to be slaine and to dye for it according to the Lawes Verse 4. Because thou hast perfourmed Judgemente vnto me and my cause Thou hast sitte vpon thy throane O Iudge of righteousnes THe conflicts of the Church cannot be ended by men in Princely authoritie nor by the pollicie of Magistrates as other publique controuersies touching Ciuill affaires are ended and taken vp For the peruerse and blasphemous Papistes doe not yealde though they bee conuicte by their owne and by the immoueable Testimonies of Gods worde Therefore doth God at length confute the wilfull obstinacie of the vngodly by some notable example vtterly confounding all the whole faction and pack of them as he confounded Pharao Ierusalem after the preaching of the Apostles the Manycheis the Arrians and others Furthermore God alone is a iust Judge because hée seeth the deepe secretes of mans heart and is equall in dealing with vs not vsing partialitie and hath strengthe or power against the vngodly But men eyther sinne in their iudgemente by error or els bee partial in iudging eyther els are not able to execute punishment being destitute of strength and power Wherefore Magistrates must be forgeuen offences which are not notorious Like as Iason Phereus sayth That he which altogether looketh after righteousnes doth in the meane time committee many vniust thinges in smaller matters which are to be forgeuen him that defendeth the state of gouernment and preserueth the rule of the common weale with the iudgemente and lawes thereof And Euripidis saith vnto this purpose that it is profitable to beare with ignorances of great men in authoritie Verse 5. Thou hast rebuked the Nations thou hast destroyed the vngodlie Thou hast extinguished their name for euer and euer GOd by sundry and diuers meanes rebuketh Nations For first by preaching the Lawe and the Gospell he accuseth the sinne of all mankinde as Paule saith Rom. 1. The wrath of God is reuealed from heauen c. Moreouer God reprooueth sinne with horrible and grieuous punishmentes publique and priuat which are as it were the voyce of the Law shewing vs of the wrath of God But whome with the voyce of the Ministerie preaching the Law and the Gospell neyther with signes or tokens of their guyltines she cannot encline to acknowledge their sinne them doeth hee nowe and then shake with vnspeakeable terrors wherein the wrath of God is surely set Aegesippus in his first booke and 8. Cha. Decla-reth how Aristobulus king of the Jewes through sorrow for that he had slayne his own Brother fell into so great a sicknes that hee caste out blood from himselfe which as yet but a Childe when the Kinges Page earyinge away and vnwittinglye poured vpon the bloud of the kinges brother slayne an horrible feare came vppon Aristobulus which both increased his griefe and toke away his life O tragicall example in déede which declareth that God so striketh mens heartes with féeling of his wrath and so rebuketh the vngodly which are vncurable that they fall vtterly into euerlasting destruction But some man will in this place obiecte that the name of the vngodly is neuer rased out of the memory of men when as in histories euery where it is mentioned of Tyrantes and others which haue also stayned themselues with vngodly and mischieuous wickednes I answere It is one thing to speake with commendation and another to keepe in memory which all wise men haue hated and detested The Sodomites were so destroyed that not onely their bodyes and soules were eternally damned but also the name and fame of them euermore hatefull to all men For who is not horribly afrayde to heare Sodome spoken of So Iudas Pilatus Herod Nero and Iulianus like Cattes taking their heeles haue lefte an cuill smell after them as I maye so saye with Aristophanes Verse 6. The strength of the Enemie is fallen away for euer thou hast destroyed their Cities the memory of them is also vvith them selues perished
are knowen vnto all men for me to make further mention of them they are not necessarie Verse 3. Because the vngodlye man boasteth in the desires of his soule And the couetous man blessing him selfe blasphemeth the Lord. HEre the holy Ghost beginnes a large description of Antichrist whose markes and tokens are all euidently seene in the Popes Iurisdiction and sway The first marke is Impietie by which name are comprysed worshipping of Idolles and heresies Manyfeste erroures are there in the Popes doctrine quite contrary to the foundation of Gods woâ—de as els where ofte I declare There are also in this Iurisdiction most grieuous superstitions worshipping of Saintes prayer vnto the dead and a manifolde prophanation of the Supper of the Lord. These apparant furyes doth the Bishoppe of Rome confirme as cruell as euer Nero was againste honest and godly persons The second marke is Couetousnes which as the roote of all mischiefe raging in the worlde spreadeth vnreuenged in the dominion of Antichrist For the Bishoppes of Rome fight not for maintenance of Religion but for mens wealth or riches That is with vnsatiable co â—eteousnes hunt after dignitie wealth and pleasures and support false opinions because they are the strengthes and maintenance of wealth The thirde proper marke of Antichrist is Blasphemie For as his minde is polluted with idolatrie so is his tongue defyled with blasphemie Of this Marke Daniel in his 11. Chap. saith He shall extoll himselfe aboue all Gods and he shall speake marueylous thinges againste the God of Gods For no man is ignoraunte with how great impudencie the Pope placeth himselfe aboue all authoritie of Canonicall Scriptures of the Churche of God of Sinodes and finally of all iudgements whereas in déede God alone is I let passe here these other blasphemies which my tongue both shunneth and shiuereth with horror to name Verse 4. The vngodlie in respecte of the pride of his wrath careth not There is no God thinketh he alwayes in his heart THe fourth marke of Antichriste is his detestable Pride which is accompanyed with vnbrideled Wrath. Christ in humilitie and meekenes surmounteth all Angels and men as it is sayde Mat. 11. Learne ye of me because I am meeke and humble of heart But the aduersary of Christ farre passeth all deuils in pride and greedye desire of reuenge That this Affirmation by proofe is most true the Histories of Emperours doe witnesse Of whom some euen for trifling matters were excommunicate others troden vnder foote and others most vnworthely handled by the Bishops of Rome The fifte Marke which declareth Antichrist is Epicuriall Contempt of God For it is manifest true that the Court of Rome is nothing els but a Schoole of Epicurisme wherein al honest opinions touching God his prouidence the iudgement of God following after this Verse 9 He lieth lurking in secrete places like a Lion in his denne That he may catch the poore whiles he snare him in his grinne Verse 10. And hee humbleth himselfe and crowcheth downe craftelie that in his strength hee may caste downe the poore THe nienth and last Marke of Antichrist is his Nerolike crueltie For as the Deuill the Father of Antichrist is both a Lyer and a Murtherer So the son followeth the Fathers example who syth he is the enemie of the true doctrine is bent to al occasions of hurting them which teach a right And where he can ouercome with manyfest vyolence he slayeth many but where hee cannot vse his violence he doth most subtilely lay snares for the godly and prouoketh Princes to hatred Now let a man consider what a monster Antichrist is puffed vp with these vices mischiefes viz. By reason of his vngodlynesse Coueteousnesse Blasphemy Pride Desire of Reuenge Restles busines Prophane security Sophistrie and crueltie Verse 11. For hee hath saide in his hearte God hath forgotten all Hee hides his Face and will not see for euer ALl beastly crueltie of Antichrist ryseth of a Giant-like and Cyclopical barbarousnes which staÌ„deth in no feare of the heauenly God but consecrateth his sacrifice vnto the greatest Belly God For wherein this perswasion resteth that God is nothing that there is no prouidence that all Religions are forged and friuolous In these appeareth a deuillish confusion of all wickednesse and mischiefes O god vouchsafe to â—uerte this plague farre from vs. Verse 12. Arise O Lorde God and let thy hand be exalted Doe not thou forget the poore THe seconde pare of this Psalme is a Prayer wherein the Church craueth of God that shee may be delyuered from the tirannie of Antichrist For neyther is there any more grieuous Monster nor any plague more cruell neyther furie which more prouoketh Gods wrath in the flooddes of hell then the Popes tirannie full of snares guyle vyolence and Epicuriall securitie And because euerie our prayer receyued from the holy Ghost hath effecte of promise and of prophesie let vs confer the euente with the foretokening thereof For in this last age of the world D. Luther being by God inspyred reuealsd Antichrist and refourmed the doctrine and called back the Church in his time vnto the fountaines of veritie He shewed the difference betweene the Lawe and the Gospell He made manifest the righteousnes of faith Toke away errors touching the doctrine of repentance Distinguyshed the true worshipping of God from the hipocrisie of mans traditions and shewed the vse of the Sacramentes which are by God instituted Touching which matter well considering it becommeth all the godly throughout the world to ioyn together their prayers and sighes and to craue with feruent heartes that GOD woulde vouchsafe to confirme this that hee hath wrought in vs for his holy temple sake Verse 13. Wherefore shall the vngodlie blaspheme God For hee hath saide in his hearte Tush thou wilt take none account THe reason of his prayer is taken from the cause final As if he thus sayde Defende and delyuer thy church and represse the furies of the enemies of the gospell that their blasphemies may be refuted and that all men may know there is a God in deede vpon whome the Church of Christ cryeth and calleth It lyketh me in this place to repeate a shorte fourme of Prayer which D. Luther prescrybed in his booke of the Turkish warre Looke vpon vs O God our Father and geue vs remedie For the Deuill the Bishoppe of Rome and the Turke are more thine aduersaries then oures when they scourge vs they also scourge thée For the doctrine which we preache is thine and not oures But Sathan cannot abide this and will be worshipped in thy place and thrustinge thy worde out of place he practyseth vyolently to thrust vpon vs false doctrine and lyes Awake therefore Oh my God and thy holye name which they pollute and defile thou thy selfe reuenge and suffer not this imurie to be wrought any longer by theÌ„ which punish not our offences and sinnes But endeuoure to extinguish thy worde in vs and so farre bende their force that thou
recyteth a Philosophicall sentence of the Sun in these words The Sunne through whose hugenes by many parts the earth is ouerspread fetcheth his compas about the same and he rising and falling distinguisheth the day from the night Also he now comming towards vs and afterwardes goinge from vs maketh euerie yeare two contrarie returnes from the ende of the worlde by whose distance he both as it were with a certaine sadnes maketh the earth heauie and also againe maketh her glad as when she seemeth to bee comforted by the bright heauens And what is more excellent then to compare Christ vnto the Sunne vnto a bridegrome or a husband vnto a valiant Captaine Touching these comparisons I wil speake a few words for the instruction of the Reader Like as the Sunne with his light beneficially comforteth all the world So the Sonne of God reacheth his benefites vnto all men so that they will receiue them thankfully and not refuse them disobedyently Morreuer as the sun is the welspring of liuely power so Christ geueth life euelasting vnto all beleeuers Thirdly as the sunne when he ryseth obscureth the light of the skyes and dismisseth them so the righteousnes of faith which for Christes sake is imputed vnto vs doth vanquish the darkenes and as it were dryueth away the night of the glorie of mennes workes Fourthly as the sun when in the midst of the day he is most highest is then most whotest so persecution is the companion of y e pure vncorrupt Religion of Christ Fiftly as the sun with his brighâ—nes dryueth away clowdes and foggie mistes so the Sonne of God sittinge at the right hand of his Father is the conqueror of Tyrantes and heretikes Sixtly as the sunne in winter when he is most far thest of from the Pole is most nearest the earth so the sonne of God is most neere vnto the godly ones in miserie and geueth them helpe and saluation But it were too long to goe through with all partes of this comparyson I doe therefore make speede to the exposition of the other Similitudes Like as the Bridegroome or husband beareth a seruent loue vnto his spouse or wife so is there in Christ true loue not fayned towardes his Church which is testifyed in that he tooke vpon him nature of man For séeing he hath coupled this nature vnto him by that secrete and marueylous league Let vs not doubt but he doth loue the like nature of mankind vnfaynedly Secondly as the husband loueth his wife only and wandreth not out of the boundes of wedlock so Christ loueth his Church only which imbraceth the Gospel and loueth not other sectes Mahoinetical nor hereticall Thirdly as the husband with a franke heart communicateth all maner benefites vnto his wife so Christ bestoweth vpon his church his righteousnes life turning vnto himselfe the sorrowes of his Church and became a sacrifice for our sinnes Fourthly as it is the husbandes parte to maintayn the welfare of his wife so Christ euermore defendeth his church repressing deuils tirants and heretikes Fiftly Christ geueth his worde and holy Spirite whereby from time to time new members are begotten into the Church But this is done in the ministerie of the Church who as a mother fostereth and bringeth vp her children This conference to thinke vpon is profitable because not in vaine saide S. Paule Marriage was a great misterie Namely a figure of the League which is betweene Christ and his Church Lastly Christ is compared vnto a valyant captain which cheerefully finisheth the race that hee runneth in armes But this comparyson seemeth to be â—aken out of Genesis whereas the Messias is called Schylo That is Fortunate vnto whom all thinges doe yeald and all thinges obey For this Lord was not only prompt and ready to the battell but also with a marueylous and heauenly felicitie ouercame our enemie the Deuill and destroyed the workes of sinne and death it selfe Vnto the consideration of this Figure doth the Son of God bring vs Luke 11. When a strong man armed keepeth his house those things which he hath he possesseth in peace But when a stronger then he commeth vpon him he ouercommeth him hetaketh away all his weapons wherein he trusted and distributeth his spoyles vnto his own souldiers Furthermore what a promptitude was in Christ to finish the course of our saluation the wordes by himselfe recyted in the 14. of S. Iohns Gospell doe well declare viz. The Prince of this world commeth and hath nothing in me But that the world may know that I loue the Father and as the Father commaunded me so I doe Arise let vs goe hence Therefore all our life longe let vs remember that Christ is the shining sunne of righteousnes also the husbande of his Church and the inuincible Captayne So that we may craue and hope for of him present and eternall benefites The second parte of this Psalme Verse 8. The Law of the Lord is perfecte Comforting soules ALthough the former parte of this Psalme may be expounded two wayes yet of this parte there is one and that a simple meaning which conteineth a commendation of the Gospell borrowed of the same forme of doctrine and from the effectes thereof But this true and not dissembling prayse is opposed against the iudgementes of the world The world cryeth out wickedly that the Gospell is a vayne â—able and the firebrand of publike discorde Yea some men cry out that the doctrine of the Gospell is the corruption of good manners and the loosenesse of discipline These vngodly udgementes of Epicures politike persons hipocrites doth Dauid with a constant affirmation refute when he saith The Law of the Lord That is the doctrine of the Gospel is perfecte wisâ—ome far excelling the disputations of all Philosophers touching God For althoughe the more sounder Philosophers so beleeued and so reasoned that God was an eternall minde and the cause of goodnes in Nature Yet they neither know the essence or being of God distincte in thrée persons The eternall Father the eternall Sonne and the holy Ghost neyther yet the will of God touching forgeuenes of sinnes but liued in miserable lamentable ignorance of these most speciall and misticall matters But we in the church which doe heare the Gospell preached and taught doe learne the perfecte doctrine concerning the essence will of God Vnknowen vnto mans reason and all other creatures vntill that it was published from the secret bosome of the Eternall Father by his Sonne We know not only what difference there is in the persons of the diuinitie but also the will of God touching forgeuenes of sinnes to be graunted vs for the Sonnes sake our Mediatour Of good right therfore and by good cause is the Phisicall knowledge of God called both lame and dumme But the Gospell named the sound and perfecte wisdome But as the first Epithet or name is taken from the same kinde of doctrine So the other is taken from effecte in working And this indeede