kingdome of his sonne which alloweth and defendeth it and which hath made knowne him selfe vnto maÌ„kinde by publishing so many promises concerninge the preseruation of his Church But here let vs remember the godly profitable admonition which is geuen vs by D. Martin Luther in this exposition vpon these last wordes of Dauides If anie man vnderstand this that he doe see in the writinges of the Prophets whereas anie one person of the Godhead speaketh of the other or vnto the other that is to say So as not one person onely but moe are signifyed To him now shall it be easie to discerne which in those places is the person of the Eternall Father and which is the person of the Coeternall Sonne Now wheras of these two persons mention is distinctlie made there also is the third person signified of the holie Ghost speaking namely by the scriptures as it is saide in the Creede This iudgement of the difference of the three persons in Godhead being thus concluded let vs way as in equall ballance the waight of the wordes in this verse The kingdome of Christ is the gouernmente of Christ collecting vnto him his Church by the Ministerie of the Gospel in all ages of the world and delyuering the same from sinne and eternall death sanctifying the same in geuing his hâ—ly spirit that it may bé his euerlasting inheritance and defending and gouerning y e same marueilously in this life that it would truely call vpon him and acknowledge prayers hearde through him and to worship God raysing from death to life and eternall glorye Let vs therefore not onely discern the person of this king from Cyrus Alexander Augustus and such like but also the kingdome of Christ from all Common wealthes and Gouernmentes For although it be certaine that mightie Princes by whose wisdome and vertue kingdomes are ordered be styrred vp and helped by God as Herodotus rightly speaketh of the Persian kinge That the kingdome of Persia increased vnder the gouernment of God and the kings themselues redilie folowing him Yet Cyrus Alexander Augustus and such like were miserable men subiecte vnto sinne and â—eath neither did the Godhead mingle it selse with their naturs But we which are instructed in the Church by testimonies of Gods worde doe beleeue in Christ not onely that he is mans Nature but that he is the diuine nature of the Sonne of God whom S. Iohn calleth The Worde and who is the expresse Image of the eternall Father Now consider how great a benefite it is and how euident â— testimonie of his great lone towardes vs that the Eternall God hath sent vnto vs the Coeternal Son his Image taking vpon him the nature of man wherin wholy shineth God the Sonne in a league immutable But alack too frozen harted are we in coÌ„sidering so great matters Therefore we must pray vnto God that hée would stirre vp in vs through his holy Spirit motions by all meanes agréeable vnto so great a gifte Namely Faith Thankesgiuing Confession and such like Thus farre I haue spoken a few thinges touching the difference betwixt Christ and other kinges Now let vs distinguish y e kingdomes of Christ from other kingdomes by euident boundes as it is in the Law of gouerning territortes For they differ in forme of gouernment in benefites and stabilitie For other kingdomes are fortifyed with riches and armies and dee punish offenders with the sworde or with corporall force but Christes kingdome is gouerned by the voice of the gospell by y t which God is effectuall and doth regenerate many vnto life euerlasting Moreouer in other kingdomes the chiefe thinges are peace of body and externall discipline But the treasures or riches of this kingdome are remission of sinnes the hâ—ly ghost and life euerlasting Finally other kingdomes haue their fatall periodes as Plato in the 8. booke of his common wealth disputeth That Common weales are changed for Celestiall causes which make certaine interchanges of States in Cities and gouernmentes And the Scriptures oftentimes cryeth out that y e fal of Empires is caused by the 〈…〉 of men that there are punishmentes for haynous offences as it is written in Syrach cap. 10. The kingdome is translated from nation to nation for the iniquities and deceites of men But no limite or space of time can conteyne the kingdome of Christ for as much as it is spirituall and heauenly as the Angell saith profoundly in the 1. Chap. of S. Luke Hee shall raigne in the house of Iacob for euer and of his kingdome there shall be none ende But although some dispute why the hill Sion is called holy yet the answere is simple plaine that the church is sanctifyed of Christ the king who is geuen of God to be our Wisdome Righteousnes Holines and Redemption 1 Cor. 1. And Christ sanctifyeth his Church with his worde his bloud and with the holy Ghost as it is written Iohn 17. Father sanctifie them in thy trueth thy wordâ— is the truth And againe Heb. 13. Iesus suffered without the gate to sanctifie the people by his blood Ephes 5. Christ loued his church and gaue himselfe for it that he might sanctifie it washing it with the fountaine of water in his worde Ioel. 2. I will power out my Spirit vpon all flesh c. Verse 7. I will preach of thy commaundement the Lord said vnto me thou art my sonne this day haue I begotten thee THe Sonne of God affirmeth in this verse that he will preach and set forth the doctrine beside the lawe namely this sentence The Lorde saide vnto me thou art my Sonne this day haue I begotten thee aske of me and I will geue the Nations for thine inheritance Therfore shall hee obserue the ministerie of teaching the scriptures and studyes therein and doth approue these studies in those which learne the Gospell For this verse comprehendeth the whole effect of the Gospell as D. Mart. Luther interpreting vpon the 3. cap. of Iohel sayth For what other thinge doth the Gospell teach then that Jesus was borne of the virgin Mary is the Sonne of the eternall Father and came in this fleshe that he might first teach vs concerning the mercifull will of his father Secondly that he might make satisfaction for our sinnes vpon the crosse and geue his holie spirit and euerlastinge saluation With this doctrine are our mindes through the holie Ghost enflamed that first they might trulie loue God for we see him to burne in so great loue towardes vs that for our saluation he spared not his owne onely Sonne Moreouer that our mindes might embrace the sonne as a sufficient sacrifice for our sinnes wherewith onely the Father would be pacified By this faith we obtaine remission of all our sinnes and willingly obey our Redeemer calling vs vnto Baptisme vnto his worde vnto his supper and exhortinge vs vnto loue And we are assisted by the holy spirit that our harts being chaunged do beginne to hate sinne and not to nowrish sinne anie more
To doe willingly and wittingly against Gods commaundementes and to haue a desire to repent without which faith cannot be An euil conscience therefore and faith cannot be in the heart both at once The thirde cause That true prayer might be perfourmed of vs. For he that hath still an euill purpose of minde calleth vpon God in vaine Nay he cannot pray at all because he commeth vnto God without repentaÌ„ce and faith Now let a man consider what a wretchednes it is to liue carelesse of God that is not to bee able to craue and hope for the help of God but to be forsaken of God and enthralled of the deuill The fourth cause is Confidence in the helpe and protection of God This cause ryseth of the former causes For hee that with a good conscience endeuoureth himselfe hath euer a good confidence which is the swéete Nurse of olde age The fifth cause is Tranquillitie of minde Touching this cause let vs holde fast that most swéete saying of Gre. Nazianzen No thing so much reioyceth vs as a pure conscience and a good hope The siste cause is The mitigation and deliuerance in calamities For surely some help it is when sinne and mischiefes meete not together For these causes and such like wee must endeuour our selues that our conscience in all actions agree with the worde of God neither that we doe or allowe of any thing against conscience And when we retaine such integritie of conscience the minde is at quyet it holdeth fast faith and remayneth in fauour with God and man Verse 9 Let the wickednes of sinners I pray thee come to an ende and saue thou the iust O God that searchest heartes and raynes Verse 10 My help commeth of the Lord which preserueth them that be true of heart Verse 11 God is a iust Judge and a God which is angrie euerie day GOd will be acknowledged and discerned from all other natures by certaine properties because we can not feele or embrace him in our corporall armes And these properties in euery our prayer must we thinke vpon that we may discerne the true God from all natures and false gods For it is needfull a man know to whom he speaketh where god hath here made him selfe knowen what maner of God he is whether and why he heareth vs. In this place Dauid recyteth while hee is in praying three notable and cléere properties Whereof the first is Omnipotencie For it is onely proper vnto the Omnipotent nature to looke into all mens harts and to discerne true sorrowes from dissembling sorows And seeing this propertie may not be attributed vnto any creature it must needes be a cleere thing that wee ought not to make our prayers vnto men that are dead The second propertie in this place recyted is The Righteousnes of God who is angrie against al sinnes and wickednesse which are oppâ—gnant to his law Of this propertie we haue spoken more in the fifte Psalme The third propertie is The goodnes of God which helpeth those that are true of heart That is truely calling vpon him in Spirite and trueth without any other causes incident So happened it with Adam and Eue after their fall when they could not be helped by angels nor by their own pollicies neither yet by any other creature Then comes God from his secrete throane and receiued sinners to his fauor and geues them life Let our minde therefore behold this true God which made himselfe knowen by sending his sonne publishing witnes of him by raysing from death to life and other miracles done And let our minde therewith thinke that this is the true Creator and helper which is wise which heareth vs and is both true bountifull Just and sincere punishing also wickednes and sinnes which are contrarie vnto his righteousnes Verse 12. If the wicked wil not be conuerted he hath sharpned his Sworde hee hath bent his Bowe and prepared the same Verse 13. And he hath made redy for them weapons of death and he hath prepared for them whot burninge arrowes THe godly Reader without any Expositor well vnderstandeth how gallant a Description this is and how fearefull vnto the vngodly multitude For hee paynteth out as in a Table how God is armed with his Sworde purposely prepared and with his Bow not vnbent but redy bente whose Arrowes misse not the marke but hit home surelie and cast downe whatsoeuer they are leuelled at Beholding this Similitude let vs acknowledge the most iust wrath of God let vs craue with vn ayned repentance for his Sonnes sake that hee would asswage the same Vndoubtedly if wee were not of heartes as harde as Iron this heauie sight would thorowlie moue vs and would leaue the prickes of repentance in our heartes But we are too frosen hearted to thinke vpon so great matters Wherefore let vs crie â—ut and say with Hieremie Cap. 2. Turne mee O Lorde and I shall be turned Correct me O Lorde in thy iudgement not in thy furie least I be brought vnto nothing Let vs also learne the difference of chastisement towardes the godly and of punishment towardes the wicked For of the godly it is saide in another Psalme I will visite their sinnes with the rod. This Fatherly chastisement is not a token of reiection but an exercise of godlines And vnto this tryall of faith may those little verses of Mantuan be rightly applyed Sit licet in Natos facies austera parentum Aequa tamen semper mens est amica voluntas Though Parentes cast their countenance sterne vpon their children yet An equall minde and friendly will alwayes they vse most fitte But of the vngodly ones Amos recyteth a heauye sentence All sinners shall die with the Sworde That is shall fall out of present punishmentes in this life vnto eternall tormentes Which thinges sith so they be let vs with Dauid earnestly pray for their destruction vniuersallie And for the godly Lord reprooue mee not in thy wrath That is chaâ—â—en vs as a Father not with a Sworde but with a Rodde which within a little while after is cast into the fire Verse 14 Behold he hath conceaued vnrighteousnes and is greate with sorrow and bringeth foorth vanitie Verse 15 He diggeth a pit and delueth the same and is fallen into the pit which he made Verse 16 His labour shall bee turned vpon his owne head and his iniquitie shall rebound vpon his owne pate HEre are notable descriptions of the vanitie of such deuises as are put in vre by the enemies againste the godly ones which truely call vpon God For though the vngodly bende and practise all their counsels to the subuersion of the Church yet so much as to the effecte of the purpose pertaineth they bring foorth vanitie and fall into the same pit which they digged for the godly Finally theâ— mischieuous practises whereby they endeuour to subuert and destroy the godly ones redâ—uÌ„d vpon their owne pates The histories of Senacherib Iulianus and others are knowen which in
man withstand God The vniuersall church is full of histories of such like examples which declare that God when we are weake doth vse courage and strength for vs. Omitting therefore longer recytall of examples touching the latter part of the second verse viz. That thou mayst destroy both the enemie and the auenger I wil now speake a few wordes We beare about with vs a doctrine hated of the world and we seeme not any thing able therein to doe good because mightie kinges are against our proceedinges and there are many impedimentes as pouertie famine and feare of most cruel punishmentes Amidst these mischiefes let vs thinke vpon the promise set down in this Psalme That thou mayst destroy both the enemie and the Auenger And let vs trust not onely to finde defence but also felicitie in gathering the church of God So did God vnto Abraham promise defence rewards and good successe saying I am thy Protector and thy reward is great Gen. 14. and 16. For the enemies of the gospel are restrayned eyther by sound conuersion vnto Christ eyther els by vniuersall coufusion as in this age some be when they reade Luthers works not in déede with zeal of godlines but to catch matter wherein busilie stirring they bestow their infamous speeches but being vanquyshed with the euidencie of trueth they haue yealded vp the victory vnto Christ and of very enemies are become most vehement and earnest defenders of the doctrine of the gospel But Iulianus and other Tirantes vnrecouerable are like little cloudes cleane vanished away by Christ sitting at the right hand of his Father These thinges sith they so be let vs euery one of vs more zealously and feruently in his vocation learne and teach the gospell and let vs daylie adioyn our prayers to this end Let vs call and crye vnto God by the Mediator our lord Jesus Christ that he would gouerne defende and preserue vs and eyther call back the enemies of the gospell vnto sincere doctrine or els vtterlie to confound and destroy them Verse 3. Because I shall see the heauens the workes of thine handes the Moone and the Starres which thou hast framed IN reading the Prophets we must diligently consider what sayinges are spoken touching the accomplishment thereof Therefore as the next verse before specifyeth of the originall beginning and preaching of the gospel by which the church is congregate So this verse descrybeth the accomplishment which shal be brought to passe in the whole church when as raised from death she shall possesse eternall life The example whereof in déed the Apostles saw in the chiefe head and in the members therof when they were beholders of the resurrection and ascention of Christ For therein saw they mortalitie quite abolished they saw a new nature shining in the light of heauen yea a new righteousnes and a new life So doth Esay describe the kingdome of Christ in his 65. Chap. For speaking of the originall and frée preaching thereof he sayth Beholde I goe vnto a nation which know me not And of the fulfilling of this kingdome hee sayeth moreouer Behold I make a new heauen and a new earth cap. eod Reuel Ioh. 21. Verse 4. What is man that thou art so mindefull of him Or the Sonne of man whom thou so regardest Verse 5. Thou hast made him not much inferior vnto God and with glorie and honor wilt thou crowne him THe fourth and fifte verses describe the calamitie and delyuerance of Christ A great and vnspeakeable miserie it is which is set downe in the 8. Chap. of Mathew Foxes haue hoales and birdes of the ayre haue nestes but the Sonne of man hath not whereon to lay his head And it is sayde in the 53. of Esay He was despised and abhorred of men he was such a man as had good experience of sorrowes and troubles But a farre greater miserie is it to be séene forsaking of God as it is sayd in this verse of Tyrt Non Exul curae ducitur esse Deo The Exile is not thought Of God to be cared for ought Christ féeling this miserie spake that most sorrowfull sentence which is extant in the 22. Psalme My God my God why hast thou forsaken me As if he had sayde I lament not for the rending of my bodie in péeces or for the death that I suffer but for another far greater mischiefe that thou forsakest me because I féele no ioy at my hart which other holy ones doe féele whom thou comfortest Nay I féele that thou art horribly angry with the sinne of mankind by reason wherof I am now condemned is this death before thy presence I say before thee It were no bitter torment vnto me to be cruelly handled by the iudgement of the world But to feele thy displeasure is a heauie case And although it is true and the church hath always so taught that the nature deuine neither departed from the body nor from the soule of Christ no not after death Yet the nature diuine vnited to the bodie and the soule by a wonderfull and vnspeakeable meanes ceased So as nature of man in him might both suffer and die Like as Ireneus saith That is He did not put forth all his strength but obeyed vnto his eternall Father in this humilitie This secrete wisdome shall be learned of vs in the life euerlasting Now as it is delyuered vs in the word we must embrace it by fayth neyther can it be comprehended in mans cogitation or expressed in wordes But as the Sonne of God before the glory of the future Sabboth rested in death and in the graue So the whole Church hath her beginning from the like rest or surceasing that is from death Wherein albeit we séeme to be forsaken yet we shall assuredly bee raysed agayne from death vnto eternal life Wherein we shall see God in his presence and haue the fruition of his wonderfull great wisdome Thou wilt crowne him with glorie and honour Hetherto hath hee expresly declared the wonderfull and inspeakeable humilitie which Christ perfourmed in suffering the wrath of God as if he had beene polluted with mine thine and the sinnes of all men Now followeth a description of the glory of Christ in his resurrection and ascention This Lord remayned not in death and in the graue but being rysen from death to lyfe ascended vp into heauen that he might geue giftes vnto those which call vpon him Namelye the holye Ghost and life euerlasting But who can expresse the greatnes of this glory whereas vnto Christe God and Man all power is geuen in heauen and in earth Wherby in deede he ouercommeth death destroyeth sinne geueth righteousnes rayseth from death to life geueth his holy Spirite and life euerlasting to all beléeuers This glorie Paule in 2. Philip. describing sayth God hath exalted him and geuen him a name which surpasseth all names that in the name of Iesus euerie knee shall bowe in heauen earth and hell And all tongues shall confesse that Jesus Christ our Lord is
the day of tribulation and I will delyuer thee and thou shalt glorifie me So Christ being by all meanes tryed like as we are tryed sinne alwayes I except called vpon his father and rendered thankes to him for that he heard his prayer as in this place he saith I will magnifie the Lord which hath prouided for me And as we learne many thinges in time of calamities So Christ being taught euen in his passion learned to beare with our infirmities as in the 4. cap. to the Hebrewes is written Verse 8 I haue set the Lord in my sight for euer because he is on my right hand that I shall not faile Verse 9 For this cause is my hart glad and my tongue hath reioyced yea and moreouer my flesh shall rest in hope HE recyteth two good giftes where into lookinge he comforteth and confirmeth him selfe The one is the will of God The other is hope of a newe glorie in his resurrection The sonne of God knewe that he was made a sacrifice by the singular and vnspeakable prouidence of God and that this his sacrifice was the randsome for all mankinde After this he looked for or hoped after a resurrection and tryumphe ouer sinne death and hell and with this hope did he mitigate his distressed state But let vs remember this example that we also in calamities may performe obedience and learne partly with acknowledgment of Gods will and partly with hope of delyuerance to lenifie and mitigate the greatnes of our sorowes Verse 10 Because thou wilt not leaue my soule in hell neither wilt thou suffer the holie one to see corruption NOtably saith S. Augustine Maior est huius scripturae authoritas quam totius humani ingenij capacitas That is Greater is the authoritie of this scripture then the captiuitie of all the wisdome of men For here men do inquire of the article how Christ discended vnto hell what that discending may be First some men vnderstande that before his death his discending vnto hell was signified in that agony of his death wherein Christ felt the horrible taste of Gods wrath against our sinnes Some againe vnderstands the same his death and buriall to be his discending into hell But let vs simply beleue that Christ in deede raised the fathers from death to life as Peter saith He preached vnto the soules which were in miserie This maner of visitinge the fathers after Peters saying do I vnderstand to be his discending into hell neither will I curiously dispute vpon the matters but let the modest and godly persons consider certaine secrete misteries of the death and resurrrection of Christ which the fathers that were raised from death to life hoped after to be signifyed in Peters saying which are more playner recyted in any place Let the reader séeke for a larger exposicion of this litle verse in the commentarie of D. Martin Luther where he expoundeth the 42. cap. of Genesis Verse 11 Thou hast made knowne the wayes of life vnto me filling my countenance with gladnes there is pleasure at thy right hand for euer THe last verse by notable limites distinguisheth this short and fraile life from that which is onely to be called a life in deede For what is this life but a continual Consumption and passage vnto death as in the verse of Manilius it is saide Nascentes morimus finisque ab origine pendet That is New borne into this world we dye our death from first day of life drawes nye Moreouer in this life God alwayes nere vnto one good happe distributeth two euill neyther is there any delectation or gladnes of our minde so perfecte or sounde but it is corrupted or sowred with some bitter sorrow But that life whereunto after a while we shalbe raysed vp and reuiued shall be the true and not fayling life but most plentiful of ioy and gladnes which we shal receiue by the sight and presence of God and his euerlasting ioy wherof in déed that the eternal father would together with his Sonne and holy Ghost make vs partakers let vs al with our whole hearts continually pray Amen The xvij Psalme Exaudime Domine iustitiam c. THE ARGVMENT SO often as we thinke in our minds vpon filthy opinions which with horrible boldnes Heretikes and Fanaticall teachers in all ages haue spread abroad touching God it cannot be but we must with all our hearts abhor the same make our prayers that the Sonne of God would with his light gouerne our mindes and with his holie spirite illuminate and confirme in vs true acknowledgemente of God And truelie me seemeth no doubt it is but that Dauid recyting these wordes of praiet Directe thou my goinges that my footesteppes faile not gathered in his minde the furies of all ages which the deuill hath dispersed in mankinde because hee seeketh all meanes he can to blaspheme God and sith he is one that reioyceth in mischiefe is delighted with the horrible miserie of men after he hath forciblie destroyed them whom he hath plucked away from God and snared in his errors Let vs therefore thinking of these furies continuallie recite this psalme and with feruent prayers let vs beseech God that for his Sonnes sake he would with his holie spirite illuminate in our mindes the Doctrine manifested from him and also true Inuocation or prayer Neither that he woulde suffer vs to goe astray from him but that for his glorie sake he would gouern vs so as we may truelie acknowledge and cal vpon him which that he may effectually worke in vs with my whole heart I beseeche him Amen Verse 1. HEare O Lorde my righteousnes geue eare vnto my petition With thine eares receiue my prayer proceeding not from deceitfull lippes LIke as the Shippe with prosperous winde is spedely carryed in her course so our prayer is more profounde and is better heard when the minde is feruent with some desire as in the verse it is saide Dole tantum sponte disertus eris That is Onlie sorrowfull if thou be thou art distressed willinglie Nec Lachrimis tantum expletur sed etiam verbis egeritur dolor Neither with teares is sorrow expleate But also with words becomes more great Wherefore seeing Dauid thrice repeateth one and the same prayer it is cleere what ardent motions the most sacred breast of the Prophet did feele For not a more sharper sorrow is felte in the mindes of the godly ones then that which is conceyued by the corruptions of doctrine which doe blaspheme God and bringe plague and destruction vnto the Church And before in the eyght psalme I saide there is a two folde maner of righteousnes the one of the person the other of the cause He therefore in this place craueth not that his righteousnes but that the righteousnes of his cause might be heard as if he sayde For thy names sake euen for thine owne names sake doe thou this that blasphemers may be confounded This argument doth hée vse in many Psalmes For we must pray
for my banishment and losse of my kingdome but for an other farre more lamentable mischiefe because I feele the wrath of God and acknowledge that I haue geuen the cause therof by so many my sinnes and offences which haue folowed my fall For my sake saith he God being angry with me hath suffered sedition to be stirred vp euen of my owne Sonne After the sedicion folowed the defyling of my wyues and much slaughter through out my whole kingdome and many other mischiefes which accompany ciuill discordes and innumerable soules oppressed with eternall wrath of God by meanes of the sedicion Many of the saintes because of offences dyed for sorowe and also many of the saints through contagion of sedicion haue shaken of the holy Ghost and are oppressed with the eternal wrath of God Neyther is it doubtfull but some of my wyues are euen dead for very sorow Thus I beholding so huge a multitude of euils saith Dauid do thinke my selfe to be the plague of Gods Church a vessell of his wrath and peraduenture am for euer cast from Gods fauoure Verse 3. But thou O Lorde art my defender my glory and the lifter vp of my heade EVen as in the nature of thinges there are chaunges as of the day and of the night of sommer and winter So in the brests of the Godly ones ther is great interchaunge of temptations and consolations Wherefore as the next verse discribed a most sorowfull temptation So this verse painteth out faithe wherein he assureth himselfe he was not forsaken of God But truly receyued hearde and shall féele helpe mitigation and deliuerance from God And although not onely mine enimies cry out that I am forsaken and cast awaye of God but also my conscience accuseth me by the Law Yet notwitstanding I do not swerue away from thee but I flee vnto thee crauing and expecting delyuerance or surely mitigation For I knowe that prayer made in faith of the Sonne of God is not in vayne as Epicures do thinke for as much as thou hast both geuen vs commaundementes of prayer and a promise of hearinge Verse 4. I cryed vnto the Lorde with my voyce and he heard me out of his holie hill Verse 5. I slept and slombered and awaked again because the Lord did comforte me A Consolation taken from the verie deed Thou hast often times preserued mee callings vpon thee Therefore I nothinge doubt but henceforth thou wilt saue me calling vpon thee And with this verse agreeth that saying of S. Paule 2. Cor. 1. Wee haue receyued in vs the answere of death to the end we should not put confidence in our selues but in God which raiseth vp the dead which hath taken vs out of so great daungers whereupon also we do conceyue hope that it shall come to passe that he will hereafter deliuer vs also Therefore being confirmed with these examples of deliuerances let vs be more feruent in praying and let vs crâ—ue that our determinatioÌ„s and the euentes thereof may be gouerned by God For as saith S. Paule He is the same Lorde ouer al and rich towardes al that call vpon him For as without respecte of any personne he is angry with sinne in all men so he receyueth all men equally which flee vnto his Sonne the Mediator Verse 6. I shall not feare many thowsandes of people which encompasse me rownde about IN the whole Booke of Psalmes this order is to be obserued He being tempted Prayeth Praying he is delyuered and being delyuered he geueth thankes So in this place Dauid being delyuered from feares which are the feelinges of Gods wrath doth now with a cherfull voyce geue thankes vnto God for his consolation and victorie witnesseth that faith is not an idle knowledge but a confidence setled in God and from an hye dispysing the furtes of the worlde and of the deuill according to that saying 1. Iohn 5. This is the victorie that ouercometh the worlde euen our faith Verse 7. Arise O Lorde saue me my God because thou hast smitten all mine enimies vpon the iawe bone thou hast broken the teeth of the vngodlie HE mixeth a prayer with thankes geuing as S. Paule knitteth these together in the 1. Thessal 5. without ceasinge praye in all thinges geue thankes Neyther in deed is it obscure why God requireth thanks geuing For first he will haue vs assure our selues that good thinges are not geuen vs by chaunce but that God doth truly care for vs and that he heareth oure prayers and that we are helped of God Moreouer he will haue this our confession to be a witnesse before other men of his prouidence and he will that others shoulde be confirmed that they may truely belieue that God hath care ouer mans affaires and that the prayers of the Church are heard of him Verse 8 With the Lorde there is saluation and thy blessing is vpon all thy people IN conclusion he prayseth God that this name is not a vaine thing that he doth not neglecte men but trulye heareth such as vnfainedlye praye vnto him in the church and kepeth his promises He discribeth also his church from other nations which blaspheme Christ affirming his blessing that is to say promise of the forgeuenes of sinnes and of lyfe euerlasting is no where to be founde but in his church With this consolation or comforte let vs confirme our selues against the thunder boltes of the Popes vniust excommunication and let vs beleue that God blesseth when our enimies vniustlye curse vs. ⧠The fourth Psalme Cum inuocarem exaudiuit me Dominus THE ARGVMENT SEeing there be many things which can disturbe the godlie minde from his quyet state Then euen speciallie doth that tentation trouble vs when we consider our own miseries the prosperitie of the vngodlie For the thing it selfe the euent thereof sheweth that the Church and all the godlie ones are burdened with greater multitude of calamities then the other filthy skome of mankind And contrariwise wee may see the vngodlie puffed vp with fortunes fauour and despising a farre of the miserable and sorrowfull societies obseruers of the heauenly doctrine These sorrowful spectacles doe often moue the godlie ones to thinke that in vaine they bestow so great studie and diligence in expounding and defending the doctrine deliuered from God that they are much wiser which follow pleasures whatsoeuer pertaineth therunto with al care and trauaile For they which singularlie loue the studies of heauenlie doctrine not onely neglecte worldlie matters but also are proudlie derided and troden vnder foote by the wicked and are caste out to all tormentes of Tirantes and Heretickes But vnto this no light stumblinge block is opposed a strong conclusion drawen from a comparison beetweene benefites spiritual corporal And though riches and honoures are the giftes of God yet they onelie serue but to the vse of this mortall and fickle life neither are they that principall good thing to the which mans nature is speciallie ordeined For what
ones which is a Testimony of the future iudgement For impossible it is that God will then neglecte those whom he before shewed himselfe carefull of by notable testimonies As that Iohn Baptiste and Paule did please God manifest testimonies doe shew Needeful is it therfore that there follow another iudgement wherein God will make a difference betweene Iohn Baptist and Herode betweene Paule and Nero. With this consideration of the death of the holy ones let vs fully confirme our selues touching the exaltation in the life to come and let vs assure our selues that the godly ones are not created for these miseries onely For although when as the Sonne of God shal againe openly shew himselfe vnto mankinde the vndoubted and open punishments of all the vngodly shall shall be seene in their effecte Yet notwithstanding euen in this life are their examples set before all men Herode who put Iohn Baptist to death not onely receiued a great ouerthrowe by the hoast of Areta king of the Arabians but also was carryed away captiue into perpetuall exilement vnto Lyons in Frannce This misery happened vnto him almost ten yeares after he had beheaded Iohn Baptist So Herode Agrippa as S. Luke telleth in 12. chap. Actes After very great griefes in his inwarde partes dying the fitte day was worthely punished for his crueltie wherewith hee raged againste the first Church in Christes time But it were long to rekon vp al examples which declare that God wil haue account of the bloud of the godly ones yea euen in this life and that Precious in the sight of the Lord is the death of his Saintes Vnto this historie let vs aâ—â—ex the parable of the sâ—ow Iudge and of the Widow Luke 18. Wil not God be aduenged for his chosens sake which crie vnto him night and day and will he be patient in their miseries No I say vnto you he will speedelie be reucnged on their behalfe Verse 13. Haue mercie vpon me beholde my affliction by reafon of mine enemie thou that liftest mee vp from the gates of death Verse 14. That I may shew forth thy prayses in the gates of the daughter of Sion I wil reioyce in thy saluation MAny are the causes why God hath burdened his Church with persecution but the specyall cause is for that he will haue his presence euidently seene when as he either preserueth or restoreth them which are destitute of seconde causes As in 2. Cor. 1. it is sayde Wee haue receaued in our selues the answere of death least wee should put confidence in our owne strength but rather in God who reuiueth the dead which hath taken vs out of so greate daungers that thanks might be rendered vnto him not of manie mens mouthes And a notable testimonie is there in the first example of Adam and Eue which manifestly teacheth that God doth onely helpe mankinde without any seconde causes or other meanes Adam and Eue coulde not after their fall be helped neither by Angels nor by their owne dâ—uyses Here commeth God foorth of his secret Throane receiueth transgressors into fauor and geueth them life So after the example of Adam and Eue follow innumerable examples of Gods benefites besides ordinarie meanes in helping mankinde As when God preserued Noah in the Deluge when he preserued Ioseph whom his brethrene purposed to kill Gen. 37. When he made a way for the Israelites through the red Sea Exod. 14. So defended he Dauid against Goliah and others 4. Reg. 17. So preserued he Daniel amongst the Lyons Dan. 6. and 14. Ionas in the Whales belly Ion. 1. and 2. and in our time that noble Prince Iohn Friderike Duke of Saxonie and Elector in his warres and in his captiuitie And all men which rightly call vpon God may repeate some of their deliuerance wheras they are manifestly preserued by God without second causes or other meanes And therefore doth God heare our prayers gouerne and preserue vs that wee agayne should duelye worship him in his power goodnes and mercie and with worde and wryting magnifie the same What els besides is there which wee can render vnto God Wherefore let vs inculcate or beate into oure mindes the benefites of God and commemorate them amongst others Let vs publish it abroade when we are helped and deliuered that others also may be inuyted vnto the acknowledgement â—â—…ocotion and confidence vpon God Verse 15. The Nations are sunke into the pit which they made In the net which they priuelie laide is their feete taken Verse 16. The Lorde is knowen to haue done iudgementes In the workes of his handes is the vngodlie man taken with meditation Sela HE alludeth vnto the Historie in the 15. of Exod. where it is written that the Egyptians were sunk downe in the Sea like Leade For it is a Verse prouerbiall agréeing with the most elegant figures borowed in the seuenth Psalme Also it hath beene vsed in this place to be questioned of what might be coniectured of the Particle Higgaion There be which déeme this saying to be as much effectuall as the worde Sela and that it is the signe of a certaine great and rare affecte or motion as the Poet saith Non vidisse semel satis sit iuuat vsque tueri In hijs here in his habita haec meditare Its not inough this once to see it vayles we vew it still In these stande in these abide and-minde these with goodwill Other wryters amongest whom is the Reuerende Doctor Luther doe vnderstande it touching the exercise of th ministerie of the worde wherby as with the sword of the Spirite greate matters are accomplished in the Church For vnto vs are weapons geuen not brasen péeces but The worde of God and Prayer By the word we geue the Deuill the foyle as Christe gaue him the foyle when he opposed this worde against him Auoide Sathan It is written Thou shalt worshippe the Lord thy God and him onely shalt thou serue So with the Testimonie of Gods worde doe we refute Heretickes and other vngodly sectes And with Prayer doe we confounde the violency of Tyrantes When Moyses prayed the Hoaste of the Israelites got the vpper hand When we teache and preach the Gospell both Deuils and Tyrantes are ouerthrowen that they are not able to wage battell againste vs nor make horrible spoyles which to bringe to passe they enforce themselues with a certayne outrage of theires Verse 17 Let the vngodly be turned downe into Hel yea all Nations which forget God VNto the discourse as touching the Church he mixeth a rebuke wherein he reprehendeth this great mischiese and sinne that a great parte of men eyther know not God or despise him And inuenteth opinions touching God and worshippinge of him after mannes beastly boldnes This sinne which is the fountayne of all other sinnes and which where it abydeth no vertues are acceptable vnto God doeth the holy Ghost rebuke by Dauid when he sayth Let the Nations pearishe which thinke not vpon God And in
externall sinnes but also lewde disposicions in the hart But the Lawes politique are in maner of a bridle whereby externall discipline is gouerned and they onely accuse externall offences Also by the corrupt doctrine are pharisaicall opinions touching righteousnes confirmed which imagine that men are iust by discipline Therefore that Sinechdoehe must be reiected so as the Psalme it selfe refuteth it by the vniuersal parte so often times repeated and put into our heades but the efficacy of the wordes must be considered There is not one that vnderstandeth nor seeketh after God they haue all gone c. That is all persons cary about with them in theire mindes filthie erroures touching God they feare not God truely they loue him not truely neither rightly call they vpon him neither trust they in Gods helpe but haue many flames of lewd desires in them These euils are not onely in epicures which professe themselues before all men to beprophane persons but in others also which liue honestly It foloweth in the text They are become vnprofitable That is they are corrupted and become sinners as if he saide the light and integritie of nature is lost Nowe are there darknes and erroures in mens mindes and the will and hart of man haue in them vicious desires without measure and end by course of nature runninge headlong against Gods will Verse 5. Do not all workers of iniquitie knowe this which deuoure my people eating them vp as bread and haue not called vpon the Lord HEtherto with greate seueritie of wordes hath hee described the welspring and roote of al euils namely originall sinne Nowe describeth he the litle floodes and fruites thereof That by considering vpon the wrath of God against both mischiefes we should tremble for feare and seeke for reconsiliation through the mediator Most heauie sighes and showes are there in mankinde to see horrible examples of wise men and those in vertue excelling which being moued by the deuil become the practizioners of huge mischiefes they establishe idolatrie and exercise Crueltie vpon the church as Pharao Diocletian Iulian and innumerable others Touching all these he sayth They haue not called vpon the Lorde That is they deuise themselues opinions and religions after their own iudgement They retayne not the worde of God And this impietie of their heartes bringes foorth vngodly counsels and crueltie which 〈◊〉 exercise in killing and slaying the holy ones Verse 6 There trembled they with feare but the Lord is in the generation of the iust THis litle verse doe I vnderstand as concerning punishmentes due to the vngodlie For it signifieth that the wicked ones at length shalbe payed home with horrible punishmentes shall be destitute of al good haps and shall be fast snared with inextricable mischteses like as Pharao Saule and the Jewes after they had crueified Christ were ouer whelmed in great mischtefs wherin they found no succoure nor consolation Therefore pearished their soules into eternall desperation and eternall tormentes So did their punishmentes in this life heape sinne vpon sinne which thing hapneth so often as men without light of the Gospel are ouerwhelmed with punishmentes But why addeth he the little clause The Lorde is in the generation of the Iust Because hee would discerne the Church from the rest of the multitude of mankinde which heapeth vp Idolatrous seruinges of God and manifest fancies For that the whole huge multitude of mankind should not be damned altogether God hath chosen out some part of saluation namely the members of the true Church These doe truely worship God they retayne the doctrine of the Gospell call vpon him in fayth geue thankes vnto him obey him and in all eternitie worship him Vnto the same meaning pertayne the wordes which strayght way followe The Lorde is his trust and confidence That is The true Church though it haue not mannes sauegardes or defences yet she hath reposed all hope of her saluation in God and is marueylouslye preserued and defended by God Verse 7. You haue made a mocke at the councell of the po 〈…〉 t the Lord is his trust THe councell of the needie and poore congregation and yet putting theire trust in the Lord that I may so saye with Sophonie No doubt he calleth the word of God as in the 119. Psalme Thy testimonies are my ioy and my counsellers This wisdome of God saith he is contemned of prophane persons as if the same were dreames of them which dote Of politique worldlinges as if it were the firebrand of sedicions and finally of the hipocriticall crewe as the corrupt doctrine of good manners and the euill libertie of discipline Concerning these wicked iudgements where with the worde of the Gospell is condemned seing els where I haue oftentimes spoken my minde I am nowe more briefe and come to the last verse of this Psalme Verse 8. Who shall giue saluation out of Syon vnto Israell when the Lord shall turne away the captiuitie of his people Iacob shall reioyce and Israell shalbe glad IN the end he addeth a promis of the Messias which shall come and of publishing the Gospel from out of Sion to the end he would shew by whom this lewdnes of nature must be taken away the captiuitie of sinne and of death abolished or adnihilated But some man would perhaps say why do you transforme or chaunge the prayer into a promis or prophesie The rule is knowne most worthy of marking Euery prayer of the holy ghost hath effect of promis Because the holy ghost asketh things congruent with the will of God as paule in 8. Rom. witnesseth But in that he vnderstandeth by saluation to be the Messias It is not obscure vnto any man reading that verse of Symeons songe which saith Because mine eyes haue seene thy saluation which thou hast prepared before the face of all people Furthermore what the name of the Sauioure or of Jesus foresheweth Saint Matthewe in his firste Chapter teacheth viz. His name shalbe called Iesus because hee shall saue his people from theire sinnes But he saueth after a twofolde maner First by paying the randsome for our sinnes After that by distroying sinne and death and restoring vs to righteousnes and to lyfe euerlasting The which thinge is in this life begonne by the gifte of the holy ghost and shalbe fully and wholy finished in the resurrection of the dead For then being delyuered from sinne and death and being adorned with new and perfecte light and righteousnes shal we reioyce and be glad as the Psalme in this place saith The XV. Psalme Domine quis c. THE ARGVMENT IN all ages there is an accustomed Hypocrisie which arrogateth vnto her selfe praise of righteousnes by reason of her profession and ceremonies as the Iewes would seeme to be holie men because they were skilfull in the lawe and obserued certaine ceremonies So now manie kings and princes thinke they please God by meanes of their profession when they heare masse and obserue certaine ceremonies and by this diligence thinke they
these were not onely discomfited but that he had suche a tryumphante victorie as in steade of vngodly and false foresworne citizens afterwardes nations themselues yelded vnto him and began zealously to obey him Neither in deede is it a matter difficill to apply the meaning of this litle verse vnto Christ whome the hye préestes princes and greate multitude of peoples in his countrie with horrible furie persecuted and practised to put to death But for these false citizens the church was gathered and ioyned vnto him from amonge the gentiles And he is truely the chéefe heade of the nations that is of the churche vniuersall gathered from out of the séede of Abraham and the gentiles geuing life euerlasting vnto the same which Dauid could not by any meanes do Verse 47 The Lord liueth and blessed be my stronge God and let the God of my saluation be magnified Verse 48 It is God that reuengeth my cause bringeth people in subiection vnder me Verse 49 Thou art my deliuerer from mine enimies and from them that rise against me shalt thou exalt me and deliuer me from the vngodlie person Verse 50 For this cause will I magnifie thee amonge the nations oh Lord and will singe a Psalme vnto thy name Verse 51 Thou that exaltest the welfare of the kinge and performest mercies vnto Dauid thine anoynted and vnto his seede euen for euer and euer IN conclusion he affirmeth he wil render this thanks that he will celebrate or solemnishe these benefits to the ende the presence and glory of God may be in his church acknowledged and that many may learne to feare God call vpon him For vnto this end specially are thankes geuings to be referred that others being encouraged by our testimonies touching the benefittes of God might be in the same faith confirmed towards him and truely beleue that God is present in his church that he punisheth despisers of his heaueuly doctrine and worde and that he vnfainedly heareth receyueth and helpeth which conuerte vnto him and call vpon him The xix Psalme Ceeli enarrant gloriam c. THE ARGVMENT EVen as the xvilj Psalme may be interpreated two wayes first in deede historicallie touching Dauid and secondlie allegatorie touchinge Christ So the first parte of this Psalme may either be expounded concerning the glorie of God which shineth and is perceyued in the workmanshippe of the world either els of that true glorie which the doctrine of the gospell sheweth for both meaninges are true and haue in them verie muche erudition But if anie man had rather embrace that meaning which is referred vnto the onelie aduancement of the Gospell I will not anie waies be against him The second part without doubting entreateth of the efficacie of the gospel and discerneth the same not onelie from philosophie but also from the law which commaundeth that which is right and forbiddeth that which is wronge For philosophie can not heale the woundes of the conscience nor call backe mens soules from hell seeing it teacheth no certaine thing touching the will of God nor our saluation Bee it much lesse to purpose then that the lawe may be a hauen or succoure for our conscience strugling with sinne and death when it wonderfulie encreaseth our feares and astonishmentes with her threatning thunderbolts Therefore the alone preaching of the gospell hath force and efficacie that it may raise vp or comforte and confirme our consciences so wrastling and as it were to call them backe from death to life The third parte is a prayer agreeing with doctrine of the gospell For as the preaching of the gospell discribeth the mercie whereby God receyueth and preserueth wretched mankinde flying vnto the Mediator So in fine it craueth forforgeuenes of sinnes and clearly discerneth sinnes of ignorance negligence not wilfullie performed from transgressions against good conscience Concerning this difference as I am inexpounding I will saye more Verse 1 THe heauens declare the glorie of God and the firmament sheweth his handie worke GOD hath manye properties contayned in the phrase of glory which do shine in the workmanshippe of the worlde The order of the bodies in the worlde in the heauens in the elementes in thinges growing and in the same mind of man as a difference betwene good thinges and euill doth shewe the wisdome of God For seing it is imposible that this bewtifull order of thinges may by chaunce or happe appeare or remaine needfull it is that a skilfull workmaister must then be the principall cause of the worldes creation Moreouer the power of God is plainly seene in the greatnes of the heauenly bodies and swiftnes of theire mouing For who is not amased at the consideration of the Sunne which not without cause is of Plato called Oculus mundi the eye of the worlde For although the Sunne as the Mathematistes affirme is a hundreth sixtie and sixe times greater then the circuit of the whole earth yet this greate bodie dayly from the rysing vnto the setting thereof by the most mightie hand of God is caried aboute when as in deede if he should take his course on earth he passeth in his circuit euery hower 225. Germain miles And the goodnes of God towards mankinde is here perceyued because all thinges which are in this world are made and ordayned for mans sake I will not adde mo arguments to confirme this sentēce because the whole nature of thinges is a notable testimonie touching God the workman and his wisdome his power and goodnes I might rather adde a complaint and that the blindnes in many Athistes is to be lamented which contend that all bodies aboue and belowe are of meates as it were so wrought and made and that all things are suffered of vs by chaunce Notably therefore saith Cicero 2. lib. de natura deorum All this discription of the Skyes this so greate beautie of the heauēs may they séeme vnto any wise man to be made of bodies running hether and thether by chaunce and without aduisment or coulde any other nature hauing witte and reason bringe these thinges to passe which not onlye that they might be brought to effect haue wanted reason but without great reason can not be vnderstoode what maner thinges they are Againe for who would say that he were a man who when he sawe so vnfained mouinges of the heauens so firme orders of the skyes and all thinges so connexed and fitly framed would deny any reason to be in these and would say these are donne by chaunce which by how much prouidence they are done so by no capacitie can we attaine the same For although that nature be wholy created to make testimony of God that he is wise mightie bountifull and a friēd vnto mankinde yet full and perfecte glory can not be geuē vnto God without acknowledgement of the sonne of God And then it is attributed vnto God when we learne the worde of his gospell and by faith do acknowledge the sonne It is néedfull then that there
recyteth a Philosophicall sentence of the Sun in these words The Sunne through whose hugenes by many parts the earth is ouerspread fetcheth his compas about the same and he rising and falling distinguisheth the day from the night Also he now comming towards vs and afterwardes goinge from vs maketh euerie yeare two contrarie returnes from the ende of the worlde by whose distance he both as it were with a certaine sadnes maketh the earth heauie and also againe maketh her glad as when she seemeth to bee comforted by the bright heauens And what is more excellent then to compare Christ vnto the Sunne vnto a bridegrome or a husband vnto a valiant Captaine Touching these comparisons I wil speake a few words for the instruction of the Reader Like as the Sunne with his light beneficially comforteth all the world So the Sonne of God reacheth his benefites vnto all men so that they will receiue them thankfully and not refuse them disobedyently Morreuer as the sun is the welspring of liuely power so Christ geueth life euelasting vnto all beleeuers Thirdly as the sunne when he ryseth obscureth the light of the skyes and dismisseth them so the righteousnes of faith which for Christes sake is imputed vnto vs doth vanquish the darkenes and as it were dryueth away the night of the glorie of mennes workes Fourthly as the sun when in the midst of the day he is most highest is then most whotest so persecution is the companion of y e pure vncorrupt Religion of Christ Fiftly as the sun with his brighâ—nes dryueth away clowdes and foggie mistes so the Sonne of God sittinge at the right hand of his Father is the conqueror of Tyrantes and heretikes Sixtly as the sunne in winter when he is most far thest of from the Pole is most nearest the earth so the sonne of God is most neere vnto the godly ones in miserie and geueth them helpe and saluation But it were too long to goe through with all partes of this comparyson I doe therefore make speede to the exposition of the other Similitudes Like as the Bridegroome or husband beareth a seruent loue vnto his spouse or wife so is there in Christ true loue not fayned towardes his Church which is testifyed in that he tooke vpon him nature of man For séeing he hath coupled this nature vnto him by that secrete and marueylous league Let vs not doubt but he doth loue the like nature of mankind vnfaynedly Secondly as the husband loueth his wife only and wandreth not out of the boundes of wedlock so Christ loueth his Church only which imbraceth the Gospel and loueth not other sectes Mahoinetical nor hereticall Thirdly as the husband with a franke heart communicateth all maner benefites vnto his wife so Christ bestoweth vpon his church his righteousnes life turning vnto himselfe the sorrowes of his Church and became a sacrifice for our sinnes Fourthly as it is the husbandes parte to maintayn the welfare of his wife so Christ euermore defendeth his church repressing deuils tirants and heretikes Fiftly Christ geueth his worde and holy Spirite whereby from time to time new members are begotten into the Church But this is done in the ministerie of the Church who as a mother fostereth and bringeth vp her children This conference to thinke vpon is profitable because not in vaine saide S. Paule Marriage was a great misterie Namely a figure of the League which is betweene Christ and his Church Lastly Christ is compared vnto a valyant captain which cheerefully finisheth the race that hee runneth in armes But this comparyson seemeth to be â—aken out of Genesis whereas the Messias is called Schylo That is Fortunate vnto whom all thinges doe yeald and all thinges obey For this Lord was not only prompt and ready to the battell but also with a marueylous and heauenly felicitie ouercame our enemie the Deuill and destroyed the workes of sinne and death it selfe Vnto the consideration of this Figure doth the Son of God bring vs Luke 11. When a strong man armed keepeth his house those things which he hath he possesseth in peace But when a stronger then he commeth vpon him he ouercommeth him hetaketh away all his weapons wherein he trusted and distributeth his spoyles vnto his own souldiers Furthermore what a promptitude was in Christ to finish the course of our saluation the wordes by himselfe recyted in the 14. of S. Iohns Gospell doe well declare viz. The Prince of this world commeth and hath nothing in me But that the world may know that I loue the Father and as the Father commaunded me so I doe Arise let vs goe hence Therefore all our life longe let vs remember that Christ is the shining sunne of righteousnes also the husbande of his Church and the inuincible Captayne So that we may craue and hope for of him present and eternall benefites The second parte of this Psalme Verse 8. The Law of the Lord is perfecte Comforting soules ALthough the former parte of this Psalme may be expounded two wayes yet of this parte there is one and that a simple meaning which conteineth a commendation of the Gospell borrowed of the same forme of doctrine and from the effectes thereof But this true and not dissembling prayse is opposed against the iudgementes of the world The world cryeth out wickedly that the Gospell is a vayne â—able and the firebrand of publike discorde Yea some men cry out that the doctrine of the Gospell is the corruption of good manners and the loosenesse of discipline These vngodly udgementes of Epicures politike persons hipocrites doth Dauid with a constant affirmation refute when he saith The Law of the Lord That is the doctrine of the Gospel is perfecte wisâ—ome far excelling the disputations of all Philosophers touching God For althoughe the more sounder Philosophers so beleeued and so reasoned that God was an eternall minde and the cause of goodnes in Nature Yet they neither know the essence or being of God distincte in thrée persons The eternall Father the eternall Sonne and the holy Ghost neyther yet the will of God touching forgeuenes of sinnes but liued in miserable lamentable ignorance of these most speciall and misticall matters But we in the church which doe heare the Gospell preached and taught doe learne the perfecte doctrine concerning the essence will of God Vnknowen vnto mans reason and all other creatures vntill that it was published from the secret bosome of the Eternall Father by his Sonne We know not only what difference there is in the persons of the diuinitie but also the will of God touching forgeuenes of sinnes to be graunted vs for the Sonnes sake our Mediatour Of good right therfore and by good cause is the Phisicall knowledge of God called both lame and dumme But the Gospell named the sound and perfecte wisdome But as the first Epithet or name is taken from the same kinde of doctrine So the other is taken from effecte in working And this indeede