liuely testimony against the gods Yea the godly are so vehemently tempted through this long continuance fall so farre that they thincke God hath no regard of them Wherfore we must so arme our selues with Christian patience that albeit we feele the tedious long continuance of these furrowes we be not therfore offended but when one tentation is ouercome we must prepare our selues to an other For our backes must be alwayes ready to beare the long continuance of these sorrowes This is the first part of the Psalme in the which he confesseth the diuine miracles and miraculous power of God whereby he preserueth his children not only against the world but also against sinne death and the deuill and praiseth God for that he giueth victory to those that are ouercome and putteth those to flight which doe ouercome This ioyful ende and this successe he willeth vs to looke and waite for and exhorteth vs to patience Now he turneth him selfe to prayer and not onely prayeth but also promiseth to the enemies of the Gospel that although they obstinatly continue in afflicting the faithful without checke or punishment yet shall their ruine ouerthrow be such that they shall neuer rise againe as experience doth shewe For I pray you what kingdom from the beginning of the world hath alwaies continued and prospered The places and spaces of the earth doe remaine void and desolate the kingdoms are gone as though they had neuer bene Againe the crueltie tyranny of the kingdomes of the world was neuer so great that it was able to oppresse the church For the Church stil continueth shall continue to the ende of the world as followeth Verse 4. The righteous Lord hath cut the cordes of the wicked These wordes are so full of consolation that to the children of God in their calamities and afflictions nothing can be more comfortable For they knowe that no munitions no furniture of war can be so strong Firste of all therefore wey and consider why he calleth the Lord Righteous and you shall see that he so doeth because that when a man considereth according to the iudgement of the fleshe the thinges which are here done and how God gouerneth and ruleth the same it seemeth no otherwise but that he is vnrighteous and vniust in supporting the tyranny of the wicked with great riches power dignitie c. When reason seeth this it can iudge nothing else but that if there be a God he is vniust For first of all thus doth reason gather If there be a God he is able to resist the wicked and vtterly to destroy them For to be a God is to be almighty Againe thus carnall reason argueth If there be a God he must needes knowe those thinges which are done in the world For it can not be said of God that he is ignorant of any thing Now what else followeth heereof but that if God knowe these thinges to be cruelly and vniustly done and is able to resist them he ought also to be no lesse willing to doe the same For if we thinke that he wil not doe that whiche he knoweth and is able to doe it must follow that he is not good but euil not iust but vniust Nowe lay these thinges togither If God haue power wisedom and goodnes in him if he be able to helpe if he knowe how and also be willing to help why are all these things done and gouerned in the world in such sort that the wicked haue power riches and dignitie as a rewarde of their impietie and contrariwise the godly for their pietie and godlines are many wayes and most cruelly afflicted All these thinges are a liuely testimony against God as before we said of Diogenes This argument of Epicurus and such like atheistes is to the flesh inuincible Wherefore reason beeing altogither blinded and wrapped in these snares inclyneth to this opinion that there is no God or else that he regardeth not the affaires of men Of this offence and stumbling blocke the holy Ghost warneth vs when he attributeth this name vnto God that he is righteous whom vnrighteousnes and impietie pleaseth not Therefore although he suffer the wicked to flourish for a time yet at the last he cutteth their cordes that is he destroyeth both their power and them according to that saying Thou art not a God that loueth wickednes Wherefore let Christians learne to iudge not by that which presently they fele but by that which the word of God promiseth and shall assuredly come to passe to witte that the wicked when they haue long plowed vppon the backs of the faithfull and many wayes afflicted them shal perish at the length For God is iust and his iustice wil not suffer the righteous to be oppressed Verse 5. Let them that hate Sion bee confounded and turned back This as before I haue said is a prayer But ye know that in euery prayer there is a promise included which promise this word Righteous doth expresse in the former verse with a singular vehemencie to the ende we shoulde not murmur or blaspheme God as though he were not mindfull of vs or had no regard of vs Now where he saith Let them be confounded turned backe it is an exposition of that which he saide before that their cordes should be cut that is to say their kingdoms their power their riches their lawes and finally their whole politike body and common weale should be brought to nought as it befell to Babylon Niniuie Ierusalem Athens Corinth Thebe Rome and briefly to all kingdoms and common weales which did not submit them selues vnto the Gospell For when they proudly stretched out their neckes and set them selues against Christ their Ring and by their power sought to oppresse him they were destroyed In like maner must we also pray and certainely looke for the executiō of Gods vengeance vpon those which at this day haue set them selues against the Gospell as the Pope and his Bishoppes with all their faction and with all the Kings and Princes of the earth which maintaine and defende their impietie for at the last they shall be confounded But the Gospell and the worde of the Lord shal endure for euer For the name of Christ shal neuer be oppressed but being faithfully called vpon shall alwaies be ready to help the afflicted and shall cut the cordes now of this wicked man and now of that Thus the holy Ghost comforteth vs sundry wayes For when we haue learned that Satan is such a spirite as neuer ceaseth to tempt and to vexe vs so that when he can not ouercome vs by the greatnes and the multitude of tentations he goeth about to doe it by the tediousnes and long continuance therof he would haue vs to comfort our selues herewith that albeit these tentations continue long yet notwithstanding they shall haue an ende And since we are forwarned both of the continuance and of the ende thereof it is the more easie for vs to beare them
and our brethren when Satan beginneth to rage when troubles arise when for the words sake we are hated spoyled persecuted and put to death In these daungers whither shall we runne Euen this must be our refuge to say and confesse that God is greater then all our miseries And albeit we perish or rather seeme in our owne sence so to doe yet God perisheth not and therefore we must assuredly trust in his goodnes mercy and power and the sence and feeling of the spirite must be exalted as ye would say aboue the feeling of the flesh and of our owne hart Thus they that will not doe let them follow their own lustes and pleasures and yet let them be sure that they shal drinke vp the dregges of the cuppe wherof the godly drinke but a part as the Prophet saith Notwithstanding many times the godly doe finde also temporall helpe and deliuerance For God doth not so neglect his seruaunts that he will leaue them vtterly destitute of comfort in this life Dauid being driuen out of his kingdome was restored to the same againe Ezechias stricken with a deadly disease recouered and was restored to perfect health The Iewes also dispersed and scattered among the Gentiles were brought home againe And euen here also faith hath her proper office to waite and looke for this helpe and succour for it commeth not by by when we haue neede thereof or when we desire the same Now as the godly in such daungers find not alwayes help and deliuerance euen so the wicked doe not alwaies prosper but euen in this life are horribly plaged for their impietie The kingdom of the Pope hath flourished long and yet we see that much of his power wealth and riches is diminished and the terrible vengeance of God is ready to fall vpon him and his for their impietie Our nobilitie and gentlemen at this day contemne the ministery plucke away the liuings of the Church and spoyle the poore pastors and ministers therof But the time will come I nothing doubt when one Pastor shall be more regarded then x. such gentlemen And thus God sheweth and will shew his iudgement in the defence of the godly euen by corporall or temporall punishment vpon the wicked Therefore we ought so much the more strongly to cleaue to the word and to hope and looke for succour lifting vp our eyes from this sensible misery to Gods inuisible help and succour Such things as hereafter followe in the Psalme tende to the same sense and meaning for the meaning of the spirite is aboundantly with counsell and exhortation to edifie the Church Ver. 4. Beholde he wil not sleepe nor slumber that kepeth Israel These also after the iudgement of the fleshe are deceaueable words For is this to keepe and defend when we are cast into prison deliuered to the tormentor to be burned when we are vexed of Satan and of the world with many and sundry afflictions yea when as Christ him selfe is fastened to the crosse when Iohn Baptist is beheaded at the request of a strumpet Is it not extreme folly to call this a keeping and defending when we see nothing else but an vtter forsaking and desolation Therefore the flesh vnderstandeth these wordes in the contrary sense that is for God the keeper and defender God the forsaker and destroyer These are wordes therefore of the spirite and of faith and not of the fleshe or carnall sense For after the flesh God had no regarde of the Patriarke Iacob when Ioseph was cast away by the crueltie of his brethren and yet God did afterwardes declare that he had a care of him when he did so aduaunce Ioseph that he became in a manner the king of all Aegypt Likewise God doth not so kepe vs but that we must dye yea we must see the departing of our wiues our children our parents â–ª we must be continually troubled and vexed of Satan we must suffer many iniuryes of the ingratefull and wicked worlde How doth this care now appeare in keeping and preseruing vs wherein doth it appeare that God watcheth ouer vs Wherefore we must lift vp our eyes to the hilles where the Lord hath published his wil and his word There must we harken what he speaketh out of his holy temple namely that he neither sleepeth nor forsaketh vs as the flesh peruersely iudgeth but keepeth vs careth for vs and watcheth ouer vs This word faith layeth hold on according to this word it iudgeth although the flesh say and iudge the contrary neuer so much according to his own sense and feeling do think that God neither seeth nor heareth but is like to those which the Psalmist speaketh of They haue eares heare not they haue eyes see not Therefore he extolleth his owne god Mammon that he may haue alwayes money at hand and what so euer may maintaine the pleasures of this life This vanitie is it that the flesh so magnifieth But he seeth not what shall followe when he must dye and forsake his riches and therefore this keeper this watchman which keepeth and preserueth vs by faith and by the word he nothing regardeth Let vs therefore which do beleue and see this miserable blindenes of the world be surely perswaded that this hidden inuisible protection vnder the which we abide by the power of faith and of the word is almightie For to this the holy Scripture leadeth vs and teacheth that the kingdome of the deuill is the kingdom of sinne and death and therefore euery moment he causeth men to sinne murthereth them seduceth and bringeth them into errour or at least goeth about by all meanes so to doe Thus are we alwayes in death in daunger of sinne errour and damnable opinions And what doe we whiles Satan is thus occupyed we teach we write we reade we sleepe we eate we drink and we exercise such other offices and functions of the body of the senses Here our diuinitie teacheth vs euen by our owne experience that if God did not watch when we sleepe if he were not carefull for vs when we are careles we should perish euery moment we should lose our tongues our eyes our eares our hands our feete and our life also And for as much as these thinges doe many times chaunce and when we little doubt or thinke thereof our wiues our children or our frendes dye or else fall into some great daunger it is a minifest token that the kingdom of the Deuill is the kingdom of death and sinne In this kingdom because we liue whiles we are in this world hereof it commeth that we often times offend and fall into many sinnes Thus Dauid became both an adulterer and a murtherer So that hereby we may learne that the kingdome of the deuill in this world is to aduaunce sinne to murther destroy Now therefore that we yet liue and breath that we fall not dayly into greeuous and horrible sinnes it is the great mercy goodnes and
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
foule sinke and filthy pudle But nowe by the great mercie of God the captiuitie beginneth to be turned the temple is repaired and the true seruice of God restored This Psalme after my iudgement speaketh generally of all such troubles and afflictions of the Church as haue bene at all times in all ages As first that the kingdom of the Iewes when they were yet vnder good Kinges was mightely assailed but yet not vtterly ouercome And that the people afterwards were spoyled of the Assyrians and Babylonians and carried away captiue but not cleane forsaken For they were againe deliuered out of captiuitie and in their owne land enioyed the promise concerning christ Thus speaketh the Psalme first of the Iewish Church Afterwards it comprehendeth as a prophecy the state and condition of the Church of the Gentiles to witte that God would preserue and defend it against all heretikes against all the rage and fury of the world against the kingdom of the Romish Antichrist moreouer against al the tentations of sinne which vexe and oppresse the conscience Thus must we apply this Psalme to all times and ages of the Church to all chaunges and alterations all daungers of the world the flesh sinne the lawe death and the gates of hell For the world assaileth it with power wisedome the deuil with desperation and dubitation heretikes with errors in faith and religion and the conscience with sinnes In all these perills we say Blessed be the Lord God who suffereth vs not to be teÌ„pted aboue that we are able to beare In deede we must be tempted and tried but in the tentation he will giue an outscape besides this that he giueth vs strength also to beare the tentation vntill the time of deliuerance come This benefite Dauid here setteth forth and sheweth vnto vs the state of his people to the ende we may thereby learne this comfort that like as he preserued that people euen so wil he also preserue vs For we haue one and the same God the same spirit the same word the same promises briefly all things else whatsoeuer Wherefore we may say and sing with Dauid Verse 1. They haue often tymes afflicted me from my youth may Israel now say Verse 2. They haue often tymes afflicted me from my youth but they could not preuayle against me He nameth no certein enemie to the ende he may comprehend all Where he sayth From my youth he vnderstandeth all the time from their primitiue Church as we call it vntill Israel beganne first to be the people of god For albeit we euer praise those thinges which are most auncient and of greatest antiquitie as the primitiue Church is in deede worthy to be praysed yet God regardeth not this difference For in all times and euen in the last ages of the Church he gaue notable Prophets to the people of Israell as before the captiuitie Esay of all other the most excellent after the captiuitie Aggaeus Zachary and others In the meane time betwene Moises and these were Helias Heliseus c. So we see that the primitiue Church was more pure from heretikes and wicked opinions But yet notwithstanding there were some notable Prophets and other excellent men euen in the later times And when the roote of Iesse seemed now to be withered yet God reised vp Anna Symeon Zachary Elisabeth For God preserueth his Church though it be neuer so much assailed and oppressed according to his promise Onely let vs open our eyes that we may see from whence this commeth And here we may not looke to those things which the world especially estemeth and magnifieth but we must behold the Church as it is afflicted oppressed full of calamitie For this is the true face of the Church of God that it is weake enuironed with all deadly engines and compassed with all the furies of the deuill the world the flesh â–ª sinne and death These thinges he that will not behold but flieth and abhorreth them shall neuer finde out the true Church in deede For that is not the true picture and image of the Church which the painters see forth which paynt her as a goodly virgin as a citie well armed adorned and bewtified In deede that is a true picture but not according to the eies of the flesh But spirituall eyes doe see this great bewty that Christ is her husband begot her vnto him self by the holy Ghost bewtified her made her glorious with his owne blood with his merites and with his righteousnes Of all these thinges the flesh can see nothing can iudge nothing but seeth rather the contrary how she is subiect to most bitter hatred malice vexations torments Wherefore if it would paint her out in such sort as he seeth and beholdeth her then must it paint and set her forth as a deformed and a poore maiden sitting in a daungerous wood or desart in the middest of cruell and hungry lyoâ—s beares wolues swine venimous serpents also in the middes of outragious furyous men attempting with sword fire and water to destroy her and to roote her out from the face of the earth As there is in the Apocalyps set forth a goodly picture then the which there is nothing more excellent in that booke that the church as a desolate woman flyeth from the old serpent or dragon persecuting her her child Wherfore these words which Dauid here vseth may very wel be applied to her Many times haue mine enemies afflicted me many times haue they vexed me But this affliction seemeth rather to be an vtter destruction if we follow the iudgement of the flesh As if the enemies did so preuaile and ouercome that the Church were vtterly oppressed and vanquished for euer As we all find by our owne experience in our conflicts which priuately we suffer in our harts when Satan terrifieth confoundeth our consciences For then are reysed vp such terrors that no man can otherwise iudge but that the victory is Satans oppressing vs with heauy bitter cogitations with tentations vexations and anguish of spirit spoyling vs as to the flesh it seemeth of all the sweete consolations which by the merite of Christ and the word are offred vnto vs According to this sence we may well say Often times haue they afflicted mee For this seemeth to be not onely an affliction but an vtter desolation destruction As we priuatly feele this euery one in our owne hartes and consciences so the whole body of the church in all times doth confesse that it is vehemently assailed with strong and mighty armies of most deadly enemies of all nations and oppugned with the engines of all tentations tribulations euen from her youth that is from the time that when the people were deliuered out of Egypt they began to be knowne from other nations and to be the people of God. But here the church and the children of God comfort and reyse vp them selues agayne hauing good experience that in all
against an other but there was one temple one Arke one altar and no more Like as we haue one Christ in whom God dwelleth and in whom he is found Therefore by an excellent name and title he calleth it the Arke of strength that is to say of the kingdom Likewise he sayth Psal. 110. The Lord shal send the scepter or rodde of thy power out of Sion Also Psal. 8. Out of the mouthes of babes and sucklings hast thou ordeyned strength So is that called the Arke of strength where God mightely reigneth where he helpeth and defendeth his people where he exerciseth his power for their succour and safety in hearing them in forgiuing their sinnes in comforting them against Satan death and hell it selfe This diuine power sayth he is bound to this Arke and therefore it is truely called the Arke of strength This strength and this power was also bound to the Altars of the fathers but now it is bound to the man borne of the virgine Marie To this man who so euer commeth shall feele a diuine power If he dye he shall find life If his conscience be oppressed with sinne he shall finde remission of sinnes If he be tormented of Satan he shall find peace If he be vexed of the world he shall find securitie and victorie For Christ whose kingdom it is doth not therefore reigne that he may enrich vs with worldly goods landes and possessions for these are promised vnto vs in the first of Genesis but that he may set forth his diuine power and rich mercie and set vs free from those calamities out of the which we are not able to redeme our selues Like as he deliuered the faithfull in those dayes from all daungers For the Arke was vnto them as an heauen where they found deliuerance from all miseries as the people was the kingdom and the faithfull were the â—tarres of heauen Therefore Daniel sayth of Antiochus that he should cast downe starres to the ground For whereso euer the word of God is there is the kingdom of God of heauen of life of victorie ouer death sinne and all miseries Thus ought the word which of the world is contemned and despised to be exalted and magnified Verse 9. Let thy Priestes be clothed with righteousnes and lee thy Sainctes reioyce This petition is the same which we vse in our preachings when we desire that the Lorde would giue vnto vs godly faythfull ministers of the worde and suffer no euill teachers to haue place among vs For God in his kingdome is like vnto an Emperour Wherefore as the noble men and chiefe Magistrates are Ministers vnto the Emperour and are the principall part of his kingdom so in the kingdom of Christ are the Angells of peace or the ministers of the Gospel They therefore which pray for the kingdom of God must needes pray that the Lord would giue faithfull Pastours and Ministers as he him selfe commaundeth saying The haruest is great Pray the Lord of the haruest that he would send forth laborers into his haruest The labour and trauell of these workmen is to communicate doctrine consolation threatnings c. and to minister the Sacramentes That these thinges may be rightly done the labourers must needes be clothed with righteousnes and not onely with that righteousnes which belongeth to euery man and is not without corruption but specially with that righteousnes which belongeth to the ministery and to the word which is pure and without all corruption This is that righteousnes whereby the kingdome of Christ is gouerned that is to say the word and the Sacraments Moreouer the Pastors and Ministers of the word are then clothed with righteousnes when they execute a righteous office that is when they teach the word sincerely as Peter sayth If any man speake let him speake as the wordes of God. Also when they minister the Sacraments purely and without corruption so that whatsoeuer they doe or speake be either the word or the work of god So he that baptiseth doth no worke of his owne but he baptiseth in the power of god Likewise he that comforteth the afflicted conscience doth it not of him selfe but by the direction of the worde and will of god Wherefore he also that heareth this worde must not take it as the worde of a man but as a voyâ—s sounding from heauen So the ministery is righteous which is truely executed in the power of God and this is true righteousnes Contrariwise they which teach men to trust to their owne merites works and worthines and prescribe a certaine forme of apparell of eating of fasting and such like wherein all the righteousnes of the Papistes and the Turkes doth consist such Priests I say are clothed with iniquitie For they haue lost the chiefe ornament and the true apparell of their ministery because they doe not teach rightly nor gouerne truely but seduce men rather with a false shew of their gouernment ministery and that by the malice motion of Satan which hateth this heauenly ministery and peruerteth the ministers The summe and effect therefore of this prayer is that they which attend vpon the Arke of strength may gouern righteously that religion may continue and flourish that the word may be effectuall and bring forth frute that terrified and afflicted consciences may be raysed vp and comforted that secure profane and presumptuous persons may be beaten downe with threatnings and the terrour of Gods wrath that the weake may be strengthened that the simple and ignorant may be instructed Which thinges by the grace of Christe are diligently and faithfully done in our Church And let thy Sainctes reioyce Here we see that God is not delited with the heauines vnquietnes and vexation of conscience which sinne and the feare which naturally followeth sinne is wont to bring but with a chereful hart Seeing therefore that there be two kingdoms namely the kingdome of death and the kingdome of life or the kingdom of hell and of heauen he desireth here that the faithfull may be kept in the kingdom of life enioy the peace and comfort of conscience which the righteous ministery of the Pastors and Preachers of the word bringeth With this prayer agreeth that prayer of the Apostles wherewith they begin their Epistles Grace be with you and peace from God the father c. Grace is the remission of sinnes After this grace followeth peace or a good conscience which here he calleth a reioycing Let thy Sainctes reioyce saith he that is let thy people togither with the Pastors and Ministers hearing the word of the righteous ministery be ioyfull triumph in that word He calleth them Sainctes or holy because of the vse of the word and the ministery which are holy So the Iewes are called holy because as before I haue said there were emonges that people which had the arke and the word of God which were holy thinges in deede and did sanctifie
become as it were inuisible and by faith in pouertie to beholde riches in heauines and sorrowe ioy and comfort in desolation and destruction helpe and succour and when we seeme to be cut of and to be cast away from God euen then to beleue and by faith to lay sure handfast on Gods eternall mercie and grace in Christ As Dauid here did who was afflicted and felt no comfort and yet he sayth I lift vp myne eyes to the hilles from whence commeth my helpe Thou must lift vp thine eyes therfore and in no wise fixe them vpon the present troubles calamities or afflictions whatsoeuer the fleshe seeth feeleth or suffereth for that is to obey and consent to the eyes and the eares that is to say to harken to the flesh which is alwaies ready to perswade thee that God is angry with thee that he hath forsaken thee that thy daunger is such and so terrible that thou canst neuer escape it Here therefore thou must lift vp thine eyes to the hills of the Lord and harken to the voice of God who sayth and promiseth that helpe shall surely come from those hills which albeit for the tyme it be inuisible and can neither be seene nor felt yet is it most certayne and infallble They that are in wealth glorie and dignitie lift not vp their eyes to these inuisible thinges and therefore they are puffed vp with pride and caried away with all noysom lustes But such as are in pouerty contempt of the worlde afflicted in body or minde are forced to lift vp their eyes that the helpe which is inuisible may be made to them visible by fayth according to the promise of God made vnto them in his word These are the words therefore of a man that felt the same that we feele that is to say our hearts to be oppressed with sorrow and heauines when we thinking our selues to be desolate and forsaken can see no succour when we see not riches but pouertie not glory but ignominy shame and confusion In these calamities the heart is an heauie burden weying downe to the grounde the eyes and the head that they can see or thinke vpon nothing else but terrene and earthly thinges Therefore he exhorteth vs by his owne example to lift vp our eyes and looke to inuisible thinges which the word promiseth we shall certainly enioy Thus we see the nature of faith liuely set out in this Psalme Nowe followeth as it were an explication what hills he speaketh of Verse 2. My helpe commeth of the Lord which hath made heauen and earth He speaketh here of such hills as the eyes of the flesh could not see For who was so quicke of sight to see or so wise to perceiue and vnderstande that the hill Moria was a holy hill A heape of earth the bodily eyes might see but the holynes the power and the Maiestie of God there present they could not see nor that the word of the Lord was there that the Lord had promised there to dwell and abide that he had put a memoriall of his name in that place and that there he would be sought there he would be found For he that sought not God in this place coulde not finde him in heauen Like as since God hath reueiled him self in that man Christ we truly say and also beleue that whosoeuer doe not imbrace and by faith lay hold on this man which was borne of the virgin they can neuer beleue in God but although they say they beleue in the maker of heauen and earth yet doe they in deede beleue in the Idoll of their owne heart for without Christ there is no true god Therefore Dauid beholdeth these hills in Ierusalem not with bodily eyes as the oxe doth his stall but with the eyes of the spirite he seeth that God dwelleth there by his word Therfore these hils are nowe no more earth and molde but they are the hilles of the Lorde and the fulnes of his godhead so that with out these hills concerning God there can nothing be found Therefore it is truly sayd of the Prophet that from these hilles commeth help and succour that is to say from God dwelling and abiding there by his word Like as we beleue that Christ is the throne of grace in the which is the treasure of all good thinges and heauenly blessinges to be found and without the which there is nothing Now in that he doth not onely say My helpe commeth from the Lord but addeth moreouer which made heauen earth he reproueth condēneth all other helps which men seeke procure vnto them selues besides God with false trust affiāce in the same as Idols of their owne imagination So is Mammon a god also that is to say is worshipped of men as a god helpeth them also sometimes But in penury of food vittells what succour can he bring no man can satisfie his hungrie belly with gold and siluer Likewise in drowth and barennes of the earth what can he help What good can he do in diseases infirmities of the body If then in these corporall maladies he can not help what can he doe when the conscience is troubled with sinne the horrour of death It is therefore but a false pleasure and delite that Mammon bringeth which is but only to satisfie please the eyes as a picture or painted table Against these helps therfore such like which the world seeketh after the prophet setteth the Lord him self who made not only gold siluer not only foode sustenance heauen and earth that is to say angels men and the whole world but besides these giueth remissiō of sinnes faith righteousnes ioy peace of hart with euerlasting life He is sayth the Prophet my almighty and sure help of whom I can not doubt that he will euer fayle me the twinckling of an eye To this Lord I flye for aide succour who not onely in this life can and doth giue health welfare for a fewe yeres with securitie of cōscience cōtempt of death all the furies of the world but also after this life eternal felicity life euerlasting Thus the Prophet inflameth him selfe stirreth vp his faith for our example that we likewise should magnifie the blessings good gifts of God in vs also our hope trust in him For if the riche men of the world doe glory in their money if they vaunt of their wealth and riches why should not we also glory in the trust confidence we haue in God which hath made heauen and earth which hath also in his hand all thinges necessary both for this life for the life to come But because these things are inuisible can not be seene but with spirituall eyes therefore we commonly neglect thē And albeit the Lord do somtimes hide these helps from vs let vs feele the lacke therof for a time as he doth in deede to make vs the more desirous of thē
the more to esteeme them when we haue them and to be the more thankfull to God for the same yet must we learne surely to trust and vndoubtedly beleue that they will come Verse 3. He will not suffer thy foote to slippe For he that keepeth Israel will not slumber This verse dependeth vpon those that go before For the Prophet because he began with an exhortation to faith now goeth about as it were with promises to moue and exhort the faithfull to hold fast this confidence trust in the help succour of the lord And very necessarie it is for vs to exhort and stirre vp not onely other but our selues also because of the present daungers and afflictions For seeing the things which discomfort vs are present and they which comfort vs are absent therfore so long as the present things which vexe vs do endure it is needefull that we should be stirred vppe with the worde and exhortation to perseuerance and pacience For this experâ—â—â—ce of trouble and affliction must be ioyned with doctrine exhâ—â—â—â—tion For our sight is so dimme that we can not see these inuiâ—â—â—â—â— thinges and the ende of afflictions Therefore the flesh euer sâ—â—keth meanes how it may be deliuered and when it can see nonâ—â—as the carnall eyes can neuer see Gods maruelous helpe deliâ—â—â—ance then is it miserably vexed and tormented and can finde noâ—est nor quietnes We haue neede therefore of exhortations out 〈◊〉 the word of God that this streatnes of our heart may be dilated and enlarged which he alone can doe that seeth the end of our tentations We must heare what his word sayth and not what our owne heart sayth which onely seeth and feleth the beginning of tentations and afflictions but the end thereof it can not see Therefore the holy Ghost here amplifieth and enlargeth the matter that the exhortation may be the more effectuall And here is first to be noted that if the contrary were not that is to say no tentation felt or perill to be feared then were this exhortation but in vayne For if tentation shoulde haue an ende as soone as it beginneth or if as soone as we feele any lacke God should giue vs that we desire wherefore then shoulde God promise any thing Therefore neither is doctrine necessarie in those thinges that we know before neither exhortation when we are out of daunger and feele no tentation Therefore where the Prophet sayth He will not suffer thy foote to slippe he plainly sheweth what is the state of the afflicted For when they feele them selues to be in daunger through the grieuousnes of tentation their hearts are heauy and careful least they should perish and be forsaken of the Lord for euer Here haue they neede therfore of exhortation that their faith faile not or be not vtterly queÌ„ched For reason can iudge no other wise but that a man being in this case is cleane reiected forsaken of God and after his owne sense feeleth that to be true which a certaine souldier was wont to say that there are none which suffer more misery or are in greater daunger then such as serue God and their Prince faithfully Here is now no succour but to flie to the word of faith And first this word pronounceth that all they which will liue a godly life in Christ Iesu shall suffer trouble and affliction It setteth forth Christ for an ensample who by the crosse entred into glory It telleth vs that we must be made like vnto his image that is we must suffer with him if we looke to be glorified with him Then we see that troubles and crosses are prepared for vs It sheweth moreouer what is to be done and what remedie is to be fought in such afflictions euen to resort to the word to harken to the word to rest in the word and the promise It promiseth that tentation shall not continue with vs for euer as our hearts doe iudge but rather it telleth vs that it is but momentane and short And Christ compareth the afflictions of the faithfull to the trauell of a woman where death and life are ioyned togither as neare as may be For she that euen nowe sawe nothing but death and despayred of the life both of her selfe and of her childe as soone as the childe is borne forgetteth all her sorrowes past Sainct Paule sayth the afflictions of this life are not to be compared to the glory which shall be reueiled vpon vs. This iudgement of the word thou must followe and not thine owne sense which so iudgeth of the crosse and afflictions that of a molehill or rather of a mote it maketh a great mountaine So blind is reason and so vnable to iudge in matters of fayth For that which God counteth but as a moment a droppe a sparcle reason iudgeth to be euerlasting a huge sea and a terrible fire But thou wilt say I finde and feele it so to be What then Doest thou feele or doeth God see and knowe more perfectly thinkest thou We must not iudge therefore according to our owne feeling but according to that which the word of God pronounceth and iudgeth or rather God him self in his word The stories doe record that when Iulianus persecuted Athanasius and threatned his destruction Athanasius so litle regarded the daunger thereof that he likened the same to a clowde which the Sunne by litle and litle consumeth to nothing What could be spoken more contemptuously of that outragious cruelty attempted by such a mightie Monarke and head of the Romane Empire which rather might haue bene compared to a huge sea or a terrible fire But as Athanasius sayd and beleued euen so it came to passe for Iulianus was slayne shortly after and so Athanasius escaped the daunger By whose example let vs learne how to iudge of our owne troubles and perills and looke to the word of the promiser that we depend not vpon our selues and our owne sense but vpn the promise of the lord Death pestilence famine hatred of the world and sclaunder with such like may well be resembled to an horrible tempest And here if we follow reason we are gone But we must lift vppe our eyes to the hilles and harken to this voyce I am the Lorde thy God therefore magnifie my word my helpe and my succour Thus if we doe then begin we to contemne that which to vs before seemed so huge and terrible then the word promise beginneth to kindle in our harts and bringeth such strength and courage that we are able to say Nowe be it neuer so huge a tempest neuer so terrible a storme let it come Here is God here is his worde I will not feare Thus is all the rage and furie of the Deuill yea euen sinne and death it selfe brought to nothing and nowe is it become as it were a mote which before seemed to vs a mighty and huge mountayne Thus must we learne the distinctions of the holy Ghost God taketh away
thy wife thy children Thou fallest into sicknes and infirmitie of body Thou losest thy goodes thine estimation the peace and tranquillitie of conscience yea and some time according to thine owne sense and feeling Christ him selfe also These are great matters in deede But beware that whilest thou iudgest these thinges after thine owne sense thou make not of a droppe an infinite sea and of a sparcle a flaming fire Though it be neuer so great which thou feelest and sufferest yet God is greater If God and Christ then perish not if they still liue and reigne what if thou lose thy wife thy children thy goodes yea and thy life also For what are all these if thou compare them to the inestimable grace of God and the riches which he hath promised in his word but mere nothing Therefore let vs lift vp our mindes to these heauenly riches and let vs learne rightly to discerne betwene the crosse in respect of it selfe that is of the flesh and the sense of our owne heart and in respect of God and his rich promise Which if we consider as it is in it selfe and without Christ what trouble is so small that shall not vtterly ouerthrowe vs and so shall euery trouble be vnto vs intolerable But if we behold the same in respect of God with the eyes of faith though our afflictions and calamities seeme neuer so great and greeuous yet the super abundant mercy of God in Christ swalloweth them vppe all Who albeit he suffereth vs to be afflicted for a litle season yet shall the entâ—e be full of ioy and comfort So sayth the Prophet Esay For a litle while haue I forsaken thee This momentane and short time to the flesh seemeth an eternitie But as I said our carnall eyes doe but deceiue vs Therefore we must iudge according to Gods promises concerning inuisible things and see what God hath said in his word This is the exercise of faith whereof Dauid speaketh in this place admonishing vs to looke to the word and promise and to lift vp our eyes to inuisible things and thereafter to iudge and not according to thinges present And here experience teacheth vs what an infinite wisedom true diuinitie is which in this life we can neuer fully and perfectly attaine vnto For to what sudden mutations this life is subiect we see To day aliue and in good health to morrow dead and gone Yea how infinite are the troubles calamities tentations and daungers wherewith our life is tossed as a shippe on the sea which so terrifie vs that heauen and earth are to little for vs yea the whole creature is to vs a very hell This is the nature of flesh which Satan moreouer so inspireth and bewitcheth that it seeth not God but rather as it iudgeth some great and horrible mischiefe not life but death and destruction But this is no iudgement but rather a delusion of the flesh and the deuil against the which we must fight yea and beleue that euen in our destruction as to vs it seemeth God is present with vs and in our death Christ our King liueth in whose sight our tribulations and afflictions yea and death it selfe are altogither as you would say but one nothing and if we compare them vnto God by the iudgement of faith we shall feele them so to be in deede But who hath sufficiently learned thus to doe Somewhat we may say and teach other after a sort but vse and experience with inward practise and feling is that which maketh a right diuine and a true Christian in deede so that he may be able boldely to affirme and say with Dauid He will not suffer thy foote to styppe that is to say he will not suffer thee to be vtterly ouerthrowne and perish But the flesh saith the contrary because it feeleth not onely thy foote to slyppe but it selfe also to be troden vnder foote Beholde the sonne of God what he suffered Behold Iohn Baptist the virgin Mary the Apostles the Prophets what they suffered Behold the church at this day what danger it is in what troubles and afflictions it continually suffereth And this is the state of the godly Upon the experience whereof ariseth this prouerbe The more wicked the more happy And therefore the worlde fearing and shunning these daungers can neuer abide the Gospell And thus it appeareth to them not to be true that Dauid sayth here The Lord wil not suffer thy foote to slippe but rather the contrary that he causeth thy foote to slyppe Albeit it doth but seeme so for he doth not so in deede and that to the flesh onely but contrariwise to the spirit and faith it is exaltation and glory before god They iudge that death which is suffered for the confession of the Gospell to be a beginning of a better and eternall life Ignominy shame and contempt of the worlde they count inestimable glory in the sight of God. This is the iudgement of faith albeit the flesh thinketh otherwise But we may not iudge after the flesh for if we do what needeth then the doctrine of the word what neede exhortations what neede the promises Therefore we must turne the euill into good and where the fleshe concludeth that it is continually troden vnder foote there faith must confesse and say that by the crosse and by these afflictions we are made like to the sonne of God fashioned like vnto Christ For these things are to be beleued as inuisible and also insensible and not as things to be seene and felt But such as will not beleue but follow their owne sense and feling doe rather choose the glory pleasures of this worlde which so litle while endure and so suddenly vanish away But how miserable shall their condition be when after these transitory momentane and vaine pleasures they shall find and feele nothing but anguish torments with weeping wailing for euer without end How much better had it bene for them to haue suffered for a while with Lazarus both sicknes and pouerty then for a little season to flourish with the rich glutton in welth and prosperitie with him to be tormented in euerlasting fire This doctrine therfore pertaineth to those which desire to beleue not to fele that they may discerne betwene God their afflictions not fixing their eyes vpon the present calamities but looking vp to the inuisible help promised in the word For those troubles daungers where unto the faithfull are subiect do in deede cause the foote to slippe but yet so that faith wil not suffer them to fall but maketh them able to passe ouer those rockes be they neuer so daungerous to compare their momentane afflictions with those things which are infinite and euerlasting as to God him selfe his power his grace and finally eternall life which God hath promised in Christ to them that beleue in him To know these things it is necessary that we may be able to comfort both our selues
fleshe although they be compassed about with such high and mightie mountaynes as touching the spirite as Satan can neuer surmount yet touching the flesh and the olde man they lye open on euery side to the dartes of Satan and of the worlde For God by these meanes will afflict and exercise the flesh that sinne the foolishnes of the flesh may be mortified in them and that spirituall wisedome and the inward man may encrease This is the cause why we are according to the flesh as a broken hedge and as a citie whose wals are cast downe and so lyeth open to the enemy on euerie side Wherefore there is no sort of men so vile and abiect which do not thinke that they may doe what they list against the true professors of the Gospell Hereof come such intollerable iniuries horrible blasphemies cruel torments and bloody slaughters of the Saincts of god For the flesh hath no walls no munitions to defend it but the spirite Therfore the flesh is in daunger to al stormes and tempests broken troden downe of the wicked as Esay sayth chap. 51. VVhich haue sayd vnto thy soule Bow downe that we may go ouer Thou hast layed thy body as the ground and as the streete to them that went ouer These afflictions we must needes suffer and by patience ouercome them withall we must beware that by these outward afflictions the inward man be not weakened or ouercome resting in this assured hope and trust that the Lord will neuer forsake vs but that we are in the bosome of the father and are closed within most sure and strong holds So that now although our goodes our wiues our children yea and our liues also be taken from vs yet we shall neuer be spoyled of our Christ by whome we are so surely defended that in the middes of all our tentations he will make away for vs to escape or else geue vs strength to beare them Thus we see what consolations the holy Ghost setteth forth vnto them which beleue the word For vnto such as looke for a better life then this all thinges are here full of calamities and miseries Death followeth death as Paule sayth and we continually dye One tentation followeth an other vntill at the length by the death of the flesh all miseries shall cease and haue an ende This verse therefore maketh much for our comfort admonishing vs that we must suffer many troubles yet so that at the length we shall be safe and sette at libertie from them all though not in this life yet in the life to come and in eternall life And why should we not thus boldely promise vnto our selues remayning vnder this diligent custody of the Angells yea of the Lord him selfe which is alwayes round about his people But here as before I sayd we haue neede of fayth that we may iudge herein not according to our present troubles and tentations but according to the word of promise And what should we neede any promises if there were no tentations which tentations whether they be within in the spirit or without in the fleshe the time shall come when we through Christ shall haue full victory hereof as this verse full of sweete consolation doth promise vnto vs. Notwithstanding this promise seemeth incredible both to vs which suffer and also to them which persecute and afflict vs For if we behold the same with our outward eyes what can be more false yea the contrary seemeth to be most true Behold our Sauiour Christ was he not so forsaken hanging vpon the crosse that the rod or scepter of the wicked rested vpon him Did it not rest likewise vpon the Prophets the Apostles and other holy Martyrs This matter then if we consider it with our outward eyes hath an other meaning then the wordes doe import For they promise that the scepter of the wicked shall haue no power ouer the godly and yet all stories and examples doe testifie the contrary Therefore the holy Ghost calleth vs backe to the purpose counsell of God reueiled in his word and commaundeth vs to wey and consider not what we suffer and with our outward eyes behold but what is decreed with the Lord in heauen And he that can so sequestre him selfe from the beholding of his afflictions and tentations and yeld him selfe wholy ouer to the will of God there rest is a right diuine yea he that is ignorant hereof in true diuinitie knoweth nothing at al. For what knoweth he which is ignorant that God is such a God as will not suffer the godly to be oppressed of the wicked For seeing he hath sayd I am the Lorde thy God he will neuer suffer that which is his owne to be wrested either by the world or by the gates of hell out of his hands If he then abide and continue they shall also continue for euer which are his Thus to beleeue and thus to lay hold on thinges inuisible is true diuinitie and true spirituall wisedom in deede whereupon we may ground this proposition out of the inuisible counsell of God God hateth the wicked loueth the iust ergo he will damne and destroy the wicked and wil deliuer and saue the iust And here we see that which is the chiefest thing in all the Psalmes and Prophets to spring out of the first precept I am the Lorde thy God. Now haue we to learne how we may apply this verse rightly and to our comforte For true diuinitie consisteth in vse and practise We are vexed on euery side with cruell Bishops wicked Princes and others which hate the word of God and the doctrine which we professe But these are very trifles if ye compare them with those vexations which Satan sinne and our owne infirmitie raise vppe in our consciences We must learne therefore thus to iudge of all these thinges that they are the rodde or scepter of the wicked and to set the Lorde against them reueiling his will here in his word and pronouncing that he will not suffer the scepter of the wicked to rest vpon the godly Seeing then the same Prince promiseth thus much vnto vs which hath all thinges in his hand what can we require more For the will of God is certaine that though he suffer vs to be afflicted yet will he not see vs troden vnder foote or perish Thus must we apply these sweete consolations What the rodde signifieth in the scripture it is wel knowne Children when they are yong are corrected with a rodde when they waxe bigger with a wand or a cudgell and if they will not so amende then followeth the yron rodde Hereof it commeth that the rodde signifieth all power and rule whiche is for the amendement and correction of such as doe offende So is it taken in the 110. Psalme The Lord shall send forth the rodd of thy power out of Sion That is to say thy kingdome For there he signifieth such a rodde wherby kingdoms and people are gouerned On this wise the
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
this life we remayne alwayes in teares and mourning as Christ saith The world shall reioyce but you shall sorrow but your sorrow shall be turned into ioy This must we looke for and with this hope must we ouercome all sorrowes and vexations For we are in the sight of God like vnto wild beastes whom he suffereth continually to be vexed coursed of the hunters so that we neuer seeme to be in safety For a Christian without afflictions is nothing We see how he suffred Peter Paule and all the faithfull to be persecuted of the hunters that is of the Sinagoge the Emperours Princes to the end that they might learne to be humble in them selues not to be proud Seing then that all they which will liue godly in Christ Iesu must suffer persecution we must hold fast this consolation whereby we may as it were season these afflictions namely that the holy Ghost doth here prophecie that we must sow in teares but biddeth vs be of good comfort notwithstanding for the more plentiful bitter the teares be the greater laughter ioy shall follow like as he setteth forth also a contrarie example The world soweth in laughter but afterwards it reapeth in euerlasting sorow anguish misery But our tentations afflictions do here endure but for a litle while Let vs therfore patiently suffer in hope that in steede of this paynfull sowing for so small a time we shall hereafter reape euerlasting ioy and blessednes And this also bringeth great consolation that albeit our whole life be full of sorrow bitter afflictions and a sowing altogither in teares yet God will suffer no tentations alwaies to continue But like as stormes and tempests haue their seasons and afterwards commeth faire wether as also after labour followeth rest and quietnes euen so experience doth teach vs that when our heartes haue bene vexed and oppressed with cogitations of desperation mistrust impatiencie before God and the world for a day two or three or else longer God reyseth them vp againe with some spirituall comfort For if tentations should last alwayes who shoulde be able to endure them yea we should fal away from God for euer Therfore our afflictions are tempred with some consolatioÌ„s that we should know that God wil not suffer vs to be altogither swallowed vp with sorrow He will correct vs as the Psalme sayth but wil not giue vs ouer vnto death He suffereth vs to be cast downe but he reacheth out his hand to reyse vs vp again But contrariwise Satan the worlde doe not cease with perpetual hatred insaciable malice to rage against vs. They say downe with them downe with them euen to the ground But Gods anger is not such who chasteneth and correcteth vs for our saluation Let vs learne therefore to know these things and that we must suffer afflictions and sow in teares lest when tentation commeth we be offended as though some new or straunge thing were hapned vnto vs and so flie from God fall to dispaire And let vs hold fast this consolation that our haruest is in heauen euen life euerlasting which we shall reape with ioy and moreouer that our tentatioÌ„s are so tempred in this life that we may be able to beare them according to the saying of S. Paule God is faithful which wil not suffer vs to be tempted aboue that we are able to beare but will giue an ishue or outscape euen with the tentation Some times in deed it semeth vnpossible for vs to endure the tentation or affliction any longer but Gods power is made perfect in our infirmitie Verse 6. They goe or going they goe forth and weepe carying precious seede but they shall returne with ioy bring their sheues with them Howe could the state of the Church or the passage wherein it walketh vnder the holy crosse be more liuely expressed Whereby we may learne so to arme our mindes that we lose not that laughter which by faith we haue apprehended but may encrease and waxe strong and feele this laughter more and more in vs For faith and the life of Christians is not hyprocrisie as their whole life and religion is which are shut vp in cloisters which seeke to come to perfection by certaine speculations of the spirituall vnion as they call it but altogither in vayne as I haue proued by mine owne experience For when I did moste earnestly by this meanes seeke to attaine to perfection I could neuer feele any â—ast thereof Wherefore it is nothing but deceit and hypocrisie But the Christian life is that which is here described that is to be exercised with tentations and afflictions vnder the crosse and to apprehend the word This is our true vnion with God which consisteth in practise In the which vnion we must dayly increase because of the flesh the worlde the deuill which do exercise vs with continuall tentations For except in these daungers we haue recourse vnto the worde prayer we are gone The crosse therefore is the meane wherewith God will haue vs not swallowed vp and consumed but exercised that we may daily growe more and more towardes perfection Moreouer concerning the text it forceth litle whether ye take this verse as a repetition of that which goeth before or whether ye deuide them referre this verse to the consolation of this present life and the former verse to the consolation of the life to come Notwithstanding it seemeth to me that the intent of the Prophet is here properly to signifie that afflictions doe not come vnto the faithfull once onely and no more For although consolations are now and then intermixed yet one tentation followeth an other so that all their life is in a maner nothing else but a continuaunce of tentations So hath it alwayes bene that when one heresie was ouercome in the church an other hath sprong vp when one tyranne by the hand of God hath bene oppressed there hath risen vp an other So priuatly also Gods children doe feele that one tentation one affliction or desperation being ouercome an other followeth and the end of one trouble is the beginning of an other This continuance of the crosse he seemeth also to expresse by this repetition when he saith Going they goe foorth For there is no ende of teares before we goe downe into the graue Where the Interpreters haue translated Good or precious seede let them that are learned in the Hebrew tongue see to it for the figure is to farre fette He seemeth rather to signifie a prolonging or deferring of time so that he expresseth a continuaunce of tentations whereof I spake before The sense and meaning then is The seede which they carry is long deferred or prolonged As if you should say They liue a painefull sorrowfull and a tedious life Day by day they are exercised with new troubles and afflictions which follow them without ceasing So that this seede thus prolonged and caried for a long season is nothing else but
God as the text saith God created male and female He created them saith the Scripture to signifie that they are not their owne gouerners and creators but both male female are the creatures of god Afterwardes he addeth more ouer and he blessed them saying increase and multiply Out of this place of Genesis is this verse of the Psalme taken For in that God giueth vnto vs children it is no worke of ours but it is the blessing of god Notwithstanding the world although it hath continuall experience of this blessing doth neither vnderstande nor consider the same For the procreation of children because it is a dayly benefite and a continuall blessing is nothing estemed Thus the world walloweth in voluptuousnes filthy lust and pleasure and these inestimable benefites wherein it liueth and walketh it neither knoweth nor regardeth This is moreouer to be noted that God did not so confusely blesse man as he blessed other creatures but he adorned man with a peculiar blessing to the ende we might vnderstand that it is the gift of God to haue sonnes daughters and that neither the husband shoulde attribute to him selfe any thing as though he made his wife friutefull nor the wife should attribute any thing to her selfe as though she conceaued through her owne strength and the benefite of nature but should learne that these are in deede heauenly and diuine workes Therfore some times we see that healthfull and bewtifull women coupled with strong and healthfull husbands and liuing in great wealth and pleasure are barren and fruiteles notwithstanding Whereby God would show that to beget and to bring forth children is the blessing of God commeth not of the power of man or the strength of nature Contrarywise an other man that liueth poorely hardly can get a good meales meate hath a house full of children It is a true saying therefore of the Germanes when they speaking of their children doe say God hath giuen me childrē But although this saying be in euery mans mouth yet are there very few that know what this blessing is or esteme it as they should doe because it is ouerwhelmed and darkened with inordinate lust and other filthines of the flesh with labours and trauells with troubles miseries and calamities These thinges I say doe hide and darken this heauenly benediction so that it seemeth to be now not a benediction but rather a malediction For when parents dye and leaue their children without help and succour when men see their children or their wiues stubborn intractable and disobedient c. it seemeth to them that the malediction far passeth the benediction Wherefore the Scripture calleth vs back to the consideration and beholding of the matter it self and the substance of matrimony which is the blessing of God that in beholding the same we may ouercome what miseryes and calamities so euer we finde in matrimony And here appeareth our infirmitie and incredulitie For this is the nature of vs all that one discommoditie doth greeue vs more then an hundreth commodities can make vs to reioyce We see that he which hath an healthful body is more troubled with a push or a byle in his knee or in his elbow then ioyfull for the health of his whole body besides according to the Dutche prouerbe If thou cary a man to Rome vpon thy shoulders and hurte him neuer so litle when thou settest him down thou losest all thy thankes Example hereof we see also in vnthankfull children that when their parentes haue brought them vp with great charges either they desire the death of their parents or else they are disobedient and forget all the benefites bestowed vpon them So it commeth to passe also in matrimony that the benediction of God is darkened and ouerwhelmed with the malediction as the worlde counteth it The holy Ghost therefore doth here notably set foorth and amplyfie this blessing to the end we should rather behold the author and creator him selfe then those troubles wherewith this holy kinde of life is hid and ouerwhelmed Let vs therefore diligently set forth this word and in that let vs rest which we reade in Genesis And he blessed them With this worde let vs arme and confirme our selues against those troubles and calamities and say If this our calling kind of life be the blessing of God I wil reioyce in the Lord the giuer of this blessing how so euer the matter fall out be it well or euill and I will assuredly perswade my selfe that this worke pleaseth god For I know that my wife my children my house family are the giftes of God that thou maist write this title it is the gift of God vpon all that thou hast and doest possesse and thus wrapping the blessing of God and diuine Maiestie in thy kinde of life thou shalt ouercome all troubles and calamities be they neuer so great They that lack or neglect the worde and are without the feare of God can not be thus perswaded of the state of matrimony but they thinke that man and wife are coupled togither by fortune and that children are begotten and borne of them euen as of swine When they haue them that bring them vppe in wealth and pleasure Some time it commeth to passe also that the children of wise excellent and notable men doe myserably degenerate as many examples doe witnesse both in holy and prophane histories and as commonly we see also at this day Wherefore the holy Ghost calleth vs backe to the word of God that we should learne that our bodyes are not our owne but that if thou be a man thou shouldest thinke that what so euer is in thee pertaining to a man is the gifte of God and euen so that children are Gods blessing and his gifte and not thyne owne Wherefore continue thou the creature of God and perswade thy selfe that thy life and thy body in that thou art a man doe please god Then mayest thou without any great trouble and with a good conscience enioy those thinges which God hath giuen thee namely thy life thy wife thy children and thy goods and if any troubles come thou mayst ouercome them also by comparing the same with the other benefites which thou shalt finde in thy kinde of life to be more much greater then all the troubles and calamities are besides Moreouer by the name of children he signifieth not onely the fruite of the wombe but also what so euer is necessarye for the bringing vp the clothing and the nourishing of the same For he that giueth and createth children giueth and createth also with them necessary sustenance to feede to nourish them or else they can not continue To some therefore God giueth more to some lesse yet so that he suffereth none to perish through famine except it be to shewe his iudgement vpon some Moreouer children doe bring with them generally euē in their birth by a diuine working of God what so euer is needefull for their sustentation that they
nothing and because God blesseth them not they shall inherite nothing but malediction and shal be confounded like as Iudas the Phariseis Cherinthus Arius and Pelagius though they seemed to flourish most miserably perished with all their glory Wherfore let vs whose doctrine by the grace of God is sound and agreable with the holy Scripture remember this similitude that when we must suffer hatred sclaunder reproches and all maner of iniuries for the Gospels sake we be not afrayde but may learne hereby to iudge the Pope the Bishops and wicked Princes with their tormentors and executioners of their crueltie to be nothing else but grasse on the house toppes which seemeth to be somewhat when in deede it is nothing and therefore it is without all blessing To such it shall be sayd with the rich glutton in hell Sonne remember that thou in thy life time receauedst thy pleasures For if we consider the whole history of the church euen from the beginning of the world we shal see that God hath alwayes so wrought by his secret counsell that as grasse on the house toppes withereth away before the haruest come so tyrannes are suddenly cut of and neuer come to their fall time Wherefore let vs constantly abide and endure with patience in all afflictions vntill the ende doe shew that it was nothing but grasse and suddenly withered when it was most like to encrease and flourish The wicked do enioy all good things for the Churches sake like as the grasse on the house toppes hath the benefite of the rayne and of the Sunne as well as the corne in the fieldes But as they shall not liue halfe their dayes and as they shall see their owne counsells and deuises to be but vayne withont successe so shall they be as a perpetuall shame among men in so much that no man shall wish any good vnto them As at this day the memorie of Iudas Pilate the wicked Iewes Dioclesianus Maximinus and other tyranns is without honour yea most execrable and odious vnto all men This consolation is set forth by the holy Ghost by these grosse similitudes examples that we may conceaue in our mindes some shadow or resemblance of Gods workes since we can not rightly iudge and esteeme the thinges them selues according to the trueth but we iudge the enemies and persecutors of the Church by their goodly shew and outward appearance to be good wheate because they prosper and flourish so long vpon the earth Wherefore we must rest wholy in the worde which with such simlitudes paynteth out these thinges and we must withdraw our senses from all outward sightes and shewes and iudge no otherwise of the aduersaries of the worde then of most vile grasse that groweth on the house toppes and is contemned of all men For so sayth the spirite and fayth but our senses say otherwise In like maner must we doe also in spirituall tentations when our conscience accuseth vs giueth testimony against vs as well in the agony and daunger of death as in other conflictes Here if we follow that which appeareth to reason and our owne senses to be true it shall seeme vnto vs that our enemies are inuincible and almightie and that there is no remedy but we must needes be ouercome and vtterly perish The sight feeling of this greatnes perteyneth to the eyes and to the senses onely and ryseth of the iudgement of reason and not of the trueth But when we looke to the true greatnes which the word setteth forth vnto vs we are cōstrayned to say that death sinne Satan and the very gates of hell are in deede nothing else but grasse on the house tops but stubble but a very bubble swimming vpon the water which with the least occasion breakith and vanisheth away So must these thinges be amplified and set against all kindes of tentations whether they be persecutors of the word as the world and wicked Princes or else sinne death and Satan Al which we must learne to extenuate and lesson as much as we can because Christ liueth and we haue his word The consolation is able to swallow vp all terrors and maketh vs able to say that all these thinges are in very deede but one nothing But when we consider these thinges without the worde and Christ in respect of our selues and of our owne strength then are they in deede not grasse but suche high and mighty mounteynes as can not be passed ouer Wherefore when we fight against our enemies we must fight not as men consisting of body and soule but as Christians baptised in the name of Christ hauing the gift of the spirite and the word Now therfore when the deuill death hell it selfe the world and cruell Princes are compared to a Christian they are but grasse vpon the house toppes or if any thing can be saye to be more vile and contemptible For he hath the word which is almighty and moreouer he hath Christ him selfe Christians therefore are inuincible yea euen then when they are ouercome troden vnder foote For the power of Christ is made perfect through weakenes Thus did the holy Prophets and Martyrs comfort them selues against the world and the kingdom of Satan and therfore they did so valiantly suffer all kindes of afflictions being perswaded not that the grasse which withereth away of it selfe without mans endeuour but the word of God should haue the victory For true it is that Basilius writeth when he comforteth the people of Alexandria against the sury of Arius that through the persecutions of the enemies the Church doth more and more encrease and multiply Which thing we also haue proued and God graunt that we and our posteritie may stil so doe The 130. Psalme Out of the depth I call vnto thee O Lorde c. This Psalme we doe also account emongest the most excellent principall Psalmes for it setteth forth the chiefest poynt of our saluation our iustification I meane righteousnes before god The true and sincere knowledge whereof is it which mainteyneth and preserueth the Church for it is the knowledge of veritie and life Contrariwise where the knowledge of our iustification is lost there is no life no Church no Christ neither is there any iudgement left either of doctrine or of spirites but all is full of horrible darkenes and blindnes That we may therefore preserue and leaue this light to our posteritie we wil take in hand as God shall make vs able to expound this Psalme also And here first of all ye haue to note that the Prophets when they speak of God or name God do meane their owne God whose promises worship they had emongest them lest ye should thinke that we haue any accesse vnto God by our owne imaginations which we conceaue of God without the word as the Turkes the Iewes and the Papists do which seke after God altogither without his word or else they transforme the word from the right sense and
to hope c. Yea the crosse and oppression of the Christians is the exaltation and triumph of the Church Let the aduersaries then doe what they liâ—t certaine it is that the more we are cast downe the more we are raised vp For there is no power against the Lorde Christ our captaine and our head hath a power aboue all power whereby he lifteth vp those that are cast downe whereby he raiseth the dead to life and those that are oppressed and ouercome he maketh able with ioyfull victory to ouercome For in that he is God it is his proper office to make all things of nothing and likewise of those thinges which be to make nothing Thus Dauid setteth forth the praise and commendation of Ierusalem For what a great benefite and blessing of God is it not onely to leaue a certain place where the people may come togither to serue and worship God but also a certaine sound of the presence of God by the publishing of his word When he saith This is my rest here will I dwel here will I speake here shall be my word my spirite then all is safe then what worke so euer it be though in outward appearance it seeme neuer so smal it is better then all the treasures of the world then the cutting away of the foreskin of the priuy meÌ„bers is an acceptable worship vnto god To take vp a strawe from the earth if God so commaunded is a greater a more excellent worke and also a worship more pleasing God then all the glittering works of the whole papacy which haue no ground of the word of god This the heathen understood not and therefore they contemned Ierusalem and marueled why the people should resort thether certaine times of the yeare rather then to other cities Like as Naaman Cirus thought at the beginning that the waters of Damascus were no worse then the waters of Iordane but he had no commaundement of the Lord that he shoulde wash him selfe in those waters for the clensing of his leprosie It is the word alone therefore that maketh a difference betwene the Church of God and the Gentiles Papistes and all the Antichristian rable By this word it iudgeth it teacheth it baptiseth it distributeth the Lords supper it comforteth it reproueth it excommunicateth c. Thus I say Dauid extolleth and magnifieth his Ierusalem first in respect of the spirituall building therof because there is the kingdom and priesthood there is the word worship of the Lord then also in respect as wel of the material building as also of those things which pertaine to the good gouernment of a city as peace and vnitie lawes and iudgement but principally he speaketh not of that building and therfore he saith It is edified as a city where all may participate togither that is may come togither to worship the lord For there was no other place in al the world where the people might come togither to celebrate the name of the Lord but Ierusalem alone So that this verse is as an exposition of that place in Exod. VVhere I shall leaue a memoriall of my name there will I come vnto thee c. As if he said that place is Ierusalem in the which the people of God must congregate togither to heare his word to celebrate his name where also the Lord him selfe hath promised to dwell whether the people do flie in all their necessities to call vpon God for help and succoure c. This is the glory of Ierusalem to the which all the glory of the worlde was not able to be compared Therfore in S. Matthew it is called holy is so magnified here of the Prophet Albeit it was afterward horribly prophaned of the Gentiles But why doe the people gather togither in this place Verse 4. VVhereunto the tribes euen the tribes of the Lorde goe vp for a testimony or to testifie to Ierusalem and to praise the name of the Lord. This verse also conteineth in 〈◊〉 the words afore recited out of Exod VVhere I shall put a mâ—moriall of my name c. For this memoriall signifieth the wholâ— worship of God togither with the word that is the preaching of the promises and the law with the ministery of the priestes not â—â—â—ly in the sacrifices of the law but specially in the chiefest sacrifiâ—es of all that is of the celebrating praysing the name of the lord In the which were set forth spirituall consolations of victory against sinne and death and also temporall concerning the kingdom and political order These benefits he setteth forth when he speaketh of ascending vp and maketh a comparison betwene Ierusalem and other cities As if he said Other cities may flourish with riches and power more then this citie but this is it to the which the tribes doe ascend not as they doe in other nations but the tribes of the Lord which the Lorde him selfe hath chosen to be his people aboue all other nations of the earth and he to be their god And here he doth not exclude the Proselytes which were of the Gentiles and did associate them selues vnto this people for he speaketh simply of those that did ascend vp to heare the word and to inuocate the name of the Lord as the words that followe do declare For a testimony vnto Israel to praise the name of the Lord. Whereby he signifieth no other thing but that there was a place in Ierusalem appointed of the Lord for the preaching of the word and prayer And this is worthy to be noted that Dauid speaketh of no moe kindes of sacrifice but of these two onely He saith not that the temple was appoynted of God that sacrifices should there be slaine incence offered oblations made and euery man shewe him selfe thankfull vnto God with his gifts Of these things he maketh no mention at all albeit they were commaunded to be done no where else but in the temple Onely he speaketh of preaching the word and thanks giuing or prayer And albeit he reproueth not these sacrifices yet he plainly declareth that the summe of true religion is to heare the Lorde when he speaketh vnto vs and to inuocate and praise his holy name This is it for the which Dauid so highly praiseth his temple which we also ought specially to beholde in our temples that the tribes doe ascend vp thether to testifie vnto Ierusalem that is to teach and to heare the worde of god For so he meaneth by this word testifie as the Hebrewes haue many words to signifie the ministery of the word and doctrine To vtter to promise to confesse to sitte to iudge to testifie to teach all these words in effect doe signifie as much as to preach or publish the word The preachers are witnesses to the people of that they knowe whiche is not sene nor felt but beleued They are also witnesses which he are the word For when they heare it they testifie or beare witnesse against the
the word is deliuered vnto vs to this ende that we should continually exercise ourselues therein Foâ— without this exercise we waxe dull and forget our selues We see into what great daungers men dayly fall And whereof else commeth this but because they are secure they pray not they heare not the word whereby Satan worketh in their hearts by litle and litle a contempt of the word and so bringeth them either in to sudden desperation or other horrible calamities For if the word be once lost and gone what hath a man to defend him selfe with all against this aduersary It is the part of a Christian therefore to be exercised continually in the word and prayer not onely because it conteineth such thinges as the hearte is not able fully to comprehend but also for that our aduersary tempteth not once but continually therefore we must continually fight against him with the word and prayer Thus we see that prayer perteineth to the people of Christ to the redemed and sanctified for the vnbeleuers and wicked doe not pray Verse 5. They that sowe in teares shall reape in joy Emongst other thinges which properly pertaine to the redemed this also is one that they are subiect to many temptations according to the saying of Sainct Peter By many tribulations we must enter into the kingdom of heauen Therefore the profession of a Christian man is rightly called the profession of the crosse So it behoued Christ the head of his Church to suffer And the Prophets through the inspiration of the holy Ghost did testifie before of his passion and his glorification which should follow And how can it be but that Christians must needes suffer since thou shalt finde no kind of life in the world which is without the crosse except thou wilt be vniust But if thou vnfaynedly seeke to liue iustly and godly in this world it can not be auoyded but that Satan wil lay a crosse vpon thee and vexe thee How much more then will he so doe when thou must fight with him touching righteousnes and life euerlasting For if Satan can not abide ciuill and externall iustice home will he abide eternall righteousnes whereby he knoweth that he shall perish for euer Thus Satan continually persecuteth and vexeth the children of god Wherefore of all men their life is most miserable whether you looke to the thinges which they suffer in the flesh or in the conscience In ciuil affaires and thinges parteyning to this life there appeareth some shadow at the least of ioy and pleasure but they that will be true Christians feele them selues miserably wrapped in sinne which maketh the conscience giltie before god Moreouer in the sight of the world they are counted as wormes outcastes and cursed people subiect to the malice of Satan and the whole world therefore the world rageth against them with all kind of crueltie Who so then wil see the true image of a Christian let him behold Iob compassed on eâ—ery side and oppressed with deuills greeuously afflicted and tormented full of fowle and lothsome sores What shall we then doe These thinges must we suffer if we desire to atteyne eternall life If we will confesse and acknowledge our redemer Iesus Christ and our redemption let vs be assured that there shall alwayes be ready which will seeke to spoyle vs of our righteousnes and eternall life Let vs therefore as Sirach teacheth prepare our soules to tentation and let vs offer our backe to the plowers c. as the Psalme sayth For who so euer counteth him selfe a Christian must thinke him selfe no better then his maister christ For we must be made â—â—ke to the image of the sonne of God. If Christ bare a crowne of thorne vpon his head let not vs thinke that we shall haue a garland of roses set vppon our head For our partes we seeke peace and quietnes neither doe we giue vnto the world iust occasion to rage against vs Albeit Satans malice is not so pacified but rather encreased Behold nowe therefore the miserable image of a Christian which is redeemed notwithstanding he is full of sinne full of discomfort and ful of death He is like vnto Lazarus lying before the rich mans gate He is like to Iob oppressed with infinite miseries and calamities Here thou wilt say Who would then desire to be a Christian Harken therefore what Peter sayth Brethren thinke it not straunge as concerning the fiery tryall which is amonge you to proue you as though some straunge thing were come vnto you but reioyce in as much as ye are partakers of Christes sufferinges that when his glory shall appeare ye may be glad and reioyce For this is the image of Christ of his Church and of al the brethren that we should suffer But looke not to the sufferings and tribulations onely but behold also the fruite that followeth namely that they which sowe in teares shall reape in ioy Whâ—â— can be sayde more comfortably to those that carry the crosse of Christ which touching the spirite are vexed of deuills touching the body afflicted of the world For Satan oppugneth our faith â–ª causeth vs to murmure against God or else so oppresseth our hartes with heauines and sorrow that we knowe not what we doe or whether to turne vs and yet is it true that we are sanctified 〈◊〉 redemed Notwithstanding this redemption is hidden but thâ— temptation is felt both in the spirite and in the flesh Besides 〈◊〉 this the world ceaseth not to vexe vs the aduersaries of the woâ—â— slaunder vs and our doctrine and falsely accuse vs seeking a thousand occasions to molest vs yea to roote vs vtterly from the fact of the earth When a man once feeleth these thinges his heart trembleth and cryeth Haue mercy vpon vs O Lord haue mercy vppon vs All this is to sowe in teares to goe foorth and weepe and to cary seede for so the holy Ghost calleth it It can not be then but that a Christian must needes be such a sower as must reape not in laughter but in bitter sorrow and teares But thou wilt say Where iâ— then the laughter which is preached to the redemed whereof Dauid spake a litle before In the spirite For looke how much faith thou hast so much laughter thou hast also But sometimes this laughter is lost and turned into mourning yet are we not forsaken For the promise is sure that we shall reape in ioy Moreouer we must not vnderstand here by sowing the office of teaching onely as Paule vseth it which sow vnto you spirituall thinges c. but it signifieth the life of the godly with the whole course and all the actions thereof which they take in hand in respect of their vocation For these are as it were seedes of the life to come which life we enioy and possesse in hope For our saluation is sure certaine and the victory ouer sinne hell and death is ours but yet in hope Notwithstanding so long as we are in
Here is to be noted also that he sheweth to whom he wisheth euill namely to those which hate Sion And that hatred which they bare against Sion was an hatred against god For in that Satan hateth the Church he doth it not onely in respect of men but because he hateth God him selfe whom the church prayseth and magnifieth Moreouer Sion was a place which God had chosen vnto him self Like as therfore God had chosen that place to shew his great loue towards it so had Satan chosen the same to shewe his malice against it and with all his power to vexe it In like maner not onely Satan but also the malignant Church of the Pope doth persecute vs not because we are euil in the sight of the world For this they could wel suffer yea would be glad if they might heare that we are whoremongers murtherers as they are But the true cause why they so deadly hate and persecute vs is this for that it greeueth them that we in their eyes are innocent as touching the second table and also obedient to the first wherein we are commaunded to honour serue and prayse the Lord to feare him to trust in his mercie c. Verse 6. Let them be as the grasse on the toppes of the houses which withereth afore it commeth forth This is a goodly Psalme for the sundry excellent and most apte similitudes conteyned therein whereby the holy Ghost painteth out those great maiesties principalities of the world which fight against the gospel A litle before he compared them to plowers drawing out furrowes of a maruelous length To whom he so compareth them not in this respect as though it were graunted vnto them so long to abuse their power wealth and riches but in respect of the great tediousnes griefe and anguish of those which suffer the plowers the furrowes the wounds and treading vnder foote For vnto them it seemeth a tedious a long and as it were an infinite plowing Wherefore they desire to be deliuered and neuer so litle tarrying through this tediousnes and anguish of hart seemeth to them intolerable Against this wearines and this tediousnes therefore he comforteth the faithfull with this similitude of grasse in the toppe of the house As if he sayd Why seemeth the time so long and so tedious vnto thee Why doest thou not learne to vnderstand what these plowers thy aduersaries be Diddest thou neuer see grasse growing in the toppes of houses Who did euer complaine that that grasse flourished so long who euer went about to plucke it vp As though it were not wont of it selfe to wither and vanish away Learne therefore that the very same is the state and condition of thine aduersaries Thus with one similitude he fighteth against an other But if a man could effectually beleue that this similitude was made and here set downe by the holy Ghost close vp the same fully in his heart he should feare neither y Turke nor the Pope with all his cruel Prelats nor the tyranny of Princes but should contemne them all and as litle regard them as the grasse on the toppes of the houses But behold the outward shew of this grasse If any child should see it he would esteme it to be better then any barley for to barley it is most like since it groweth not as other thinges doe vpon the earth but in an higher and more notable place lodeth the topps of the houses But take a man that knoweth these thinges and he will say it is nothing else but a goodly shewe resemblance without any fruite Thus hath the holy Ghost chosen this similitude to teach vs not to wish that tyrannes may be like grasse but to knowe that they are in deede most like vnto grasse on the house toppes which withereth away before the haruest time come or any man goe about to cut it downe Senacherib who besieged Ierusalem did flie ouer kingdoms oppressed trode downe all things vnder his feete therefore he could not be counted of Ezechia and others like vnto grasse and yet before he achieued that he went about he was compelled not without great feare and also much slaughter of his souldiers to reise his siege and he him selfe also most miserably perished So Pharao seemed mightely to growe and encrease not vpon the earth but in the ayre vppon the house toppes but the miserable Iewes were oppressed and troden vnder foote like myre in the streetes This is a resemblāce of grasse not withering but freshly flourishing But how quickly did it wither and vanish to nothing For when Pharao did verely thinke to oppresse them he was suddenly oppressed him selfe and perished in the waters Such an image of tyrannes and tyranny the holy Ghost paynteth out vnto vs in this place Why then shouldest thou feare Why shouldest thou tremble Why shouldest thou despayre as though thou haddest neuer seene most flourishing grasse within few dayes to wither away of it owne accord or diddest not know the nature of it to be such as can not long continue Athanasius when Iulianus the Emperour did many wayes afflict both him the whole Church fought not onely with crueltie but also with craft and subteltie against the faithfull in so much that others as it were in a terrible tempest were vtterly discouraged and past all hope of deliuerance sayd that this persecution of Iulian was not a tempest but a litle cloude In deede this heart was full of fayth which could beleue that Iulianus was like not to a terrible and a violent tempest not to a mighty black cloud wrapping all things in darknes but vnto a very litle cloude which the Sunne doth quickly consume In like maner must we also extenuate and diminish the power of our aduersaries set at naught all their proude bragges and all their crueltie not in respect of our owne strength but because they are of them selues nothing else but a buble in the water grasse on the house toppes and a very shadow rather then men besides this that they prouoke God also against them selues whose fury and cruelty compared vnto his power is a thing more vaine then grasse on the house toppes or a bubble in the water for it is nothing else but a bare and a naked shew which semeth to be something when in deede it is nothing So are all the attempts of the aduersaryes full of threatnings but in the ende they come to nothing This is the wisedome of Christians to diminish the power of the aduersaryes contrariwise to amplifie the word the mighty protection of the lord The deuill sinne death and other spiritual tentations are greate but a Christian can make a distinction of greatnes For greatnes is vnderstand two maner of wayes The one is according to the eye which the eye iudgeth after the outward shew the other is according to the trueth which the truth iudgeth after the word The greatnes therfore of sinne death wicked kings Princes
and Bishops is that which is according to the eye onely For God which saith Be of good comfort I haue ouercome the world Also Feare not those which can kill the body but are not able to kill the soule the same God alone I say is the very true greatnes to the which if you compare Satan and al the fury of the whole world what are they else but a bubble what are they else but grasse but light strawe and stubble But when they are considered with out God then doe they terrifie with a false fearefull shew and seeme to be great in deede Wherefore Christians must iudge not according to their opinion but according to the truth For an opinion is that which reason bringeth forth besides the word but truth is grounded vpon the word which iudgeth the fury the crueltie of the world raging against the faithful to be like vnto grasse vpon the house â—ops This promise being setled and surely fixed in the minde confirmeth the godly against the great power as to reason it seemeth of the world Satan Like as on the other side where the word is not that mind deceiued through a terrible shew of truth the iudgement of reason is oppressed with terror These things must not so be takeÌ„ as though we did vtterly condemne the power of Princes of the world which we count to be the creature of God but their presumption the abuse of their power is it that we condemne because they fight therewith against God and his church Let them be Princes on the earth Let them vse their power and authoritie in the world but when they will needes make warre in heauen and with their power go about to inuade and oppresse the word this is horrible this is execrable and damnable And who so compareth them to bubbles to grasse to stubble yea and to nothing he saith truely he iudgeth rightly For why doe they fight against God Thinke they that we knowe not what God is and what man is what the creature is and what the Creator is Wherefore they are rightly compared to grasse on the house toppes for more contemptuosly the holy Ghost could not speake of them For this grasse is such that it soone withereth away before the sickle be put vnto it Yea no man thinketh it worthy to be cut downe no man regardeth it euery man suffereth it to bragge for a while and to shew it selfe vnto men from the house toppes as though it were somewhat when it is nothing So the wicked persecutors in the worlde which are taken to be mightie and terrible according to the outward shew are of all men most contemptible For Christians doe not once thinke of plucking them vp or cutting them downe they persecute them not they reuenge not their owne iniuries but suffer them to encrease to bragge and glory as much as they list For they know that they can not abide the violence of a vehement wind Yea though all thinges be in quietnes yet as grasse on the house toppes by litle and litle withereth away through the heate of the Sunne so tyrannes vpon small occasions doe perish and soone vanish away The faithfull therefore in suffering doe preuaile and ouercome but the wicked in doing are ouerthrowne and miserably perish as all the historyes of all times and ages doe plainly witnesse Verse 7. VVhereof the mower filleth not his hand neither the glainer his lap Here the holy Ghoste maketh a comparison betweene grasse which yeeldeth no fruite and true corne which is fruitefull that thereby he may the better commend vnto vs the former similitude and withdraw our mindes from the false dreade and terror which that vaine and counterfet shewe bringeth Fruitefull corne sayth he is such that he which moweth it shall fill his hand and he that gathereth the sheaues shall haue plenty to carry into his barne Here ye see is a truth and not a vaine shewe But grasse on the house toppes maketh a shew of that which is not true because it is fruiteles So the Pope and his Prelates with other tyrannes and persecutors haue a resemblance and a counterfet shewe that they are the Church They hold and enioy dignities Prebendes benefices as grasse hath his stalke and â—are but in deede they are none of the Church like as grasse is no corne for it withereth away before it can bring forth fruite For this is the chiefest argument wherwith they fight against vs that for this glorious shew whereof I spake they vsurpe and chalenge to them selues the title of the Church But we are commaunded to take heed that we be not deceiued by outward shewes Yea and we are admonished also that such shewes are often times occasions of great calamities Beware saith our Sauiour Christ of false prophets which come to you in sheepes clothing Also by their fruites ye shall know them Wheras then they chalenge vnto them selues the name of the church for a goodly shew which the grasse also that groweth on the house toppes hath as well as they will be counted good corne this will not we graunt them For if they be good corne let them fill the hand of the mower but this doe they not They are vnprofitable grasse yea worse then grasse For in that filthines of their wicked lustes fleshly pleasures wherewith they are horribly polluted that crueltie which they exercise against the true Church they reteine not so much as the outward shew which they pretend Wherefore since there is nothing to be founde in our aduersaries but a naked and an hypocritical shew and the same also miserably and many wayes deformed and defaced since I say there is nothing else in them but meere hypocrisie we iudge denounce them not to be the Church of Christ but of Satan Wherefore they are prepared as chaffe and stubble to the fire although vnder a shewe and colour of the Church they afflict and persecute vs neuer so much Verse 8. Neither they which goe by say we blesse you in the name of the Lord. This also commendeth and setteth forth vnto vs the similitude of the grasse For true corne hath this commeÌ„dation that it is the blessing of god They therefore which see it growe doe wish that God would blesse and prosper it This sayth Dauid shall not be sayd of that grasse that is to say of the tyrannes and the aduersaries of the Church but rather they shall be cursed of all men yea the malediction both of God and man shall be heaped vpon them Like as it hath also hapned to the Church of Rome which before our doctrine and preaching most gloriously floâ—rished But nowe that the Gospel hath plucked away her visour and sheweth that she is without fruite all her cursed hypocrisie is bewrayed and her memory is perished from among the godly Thus the Prophet comforteth the faithfull and sheweth that the wicked what glorious bragge and pretence so euer they make are in deede