any troubles or calamities be they neuer so greeuous But it is not enough to learne these thinges by hearing and by reading of bookes onely but experience and practise thereof is also required without the which this housholde gouernment can neuer be learned this blessing of true and christian matrimony cannot be vnderstand As we may see in those which setting God aparte behold nothing else but fortune and chaunce These men when they enter into matrimony to no other ende but to liue in lust wealth and pleasure and to aduaunce their children by their wisedom and policie to great riches honour and dignitie do find that all things fall out cleane contrary so that both they their wiues childrē and riches doe miserably perish because they are ignorant that there is no successe without the blessing of god On the other side they that inioy these giftes as the blessing of God with thankful harts for the same although they fal into many troubles and afflictions are not withstanding of a quiet and cheerefull conscience Verse 4. As are the arrowes of strong men so are the children of youth This is a similitude taken of warre and pertaineth to politike gouernment The how in the hand of the strong archer is not drawn in vaine as Dauid saith of Ionathan The arrow or dart of Ionathan neuer turned back that is it neuer missed but perced wounded Wherefore Esay calleth the Apostles arrowes and likewise Zachary The meaning then is this It is the gift of God to reign at home in peace without sedition and to obteine victory abroade And without this gifte in ciuill gouernment there is no successe nor victory in battail For in the common weale are alwayes moe enemyes then friends Moreouer the greater part is alwaies euil commonly ouercommeth the better if God do not help Wherfore to haue a flourishing common weale it is a speciall gifte of god Yong men therefore must defend the common weale stand in battail against the enemy For they are like arrowes or dartes which strike and perse because they are sent of god For olde men are not meete for warre according to that saying Youth musts trauell midle age must giue counsel and old men must pray That is yong men must labour and take paines for the defence maintenance of the common weale They that are more ripe in yeares and wisedome must helpe the common weale with graue counsell and good aduise and they which are olde and impotent must pray for the prosperous state and good successe thereof But here note what an excellent title he giueth to those that do defend the common weale when he calleth yong men the gifte of God such yong men he meaneth as are vertuous and feare God whom God maketh mightie arrowes or darts to ouerthrow their enemyes and winne the victory For this euen the Gentiles also learned by experience that victory did not consiste in the strength and power of man but was giuen from aboue and that industrie and wise policie were of more force then armour weapons So hath it often times come to passe that great armies haue bene vanquished and put to flight with a small power Not that we shoulde not prouide armour and weapons souldiers and men of warre for the defence of the common weale but because the Magistrate if he must needes make warre should neither presume of him selfe nor yet despaire whether he haue many souldiers or whether he haue fewe but considering his charge and calling whereby he is constreyned to enter into battaile should seeke and aske from heauen helpe and victorie saying Lord in thy hand is strength and victory be thou my helper fight thou for me Like as on the other side if in the strength power and multitude of men thou excedest thyne enemies yet mayest thou not therefore thinke thy selfe sure of the victory but thou must aske it of God and say Lord victory is thyne which if it be thy good pleasure to giue vnto me I will thanke thee and praise thy name therefore But if through our ouerthrow it be thy will to punish our sinnes beholde here I am Such a confidence although it be but in the Magistrate the guide or captaine alone which acknowledgeth his charge calling and asketh helpe and succour of God shall vndoubtedly obteyne the victory like as Iephta did He in his office and calling would gladly haue liued in peace togither with his people But this could not Ammon suffer Wherefore Iephta seeing that he was constreyned to fight prayed for the helpe assistance of God against his enemies and so obteyned the victory For he acknowledged that strength and victory came not of him selfe but of the Lord as his onely gift So King Dauid had many and notable victories ouer his enemies one after an other By what meanes Forsoth he had armour and weapons with al furniture of warre he had mighty armies both of horsemen and footemen But victorie sayth he consisteth not in these thinges Therefore he prayed that God would giue him victory and hoped to receaue the same no otherwise then at his handes alone Upon this confidence and trust followed vndoubted victory Salomon therefore teacheth in this verse that victory is the gift of god And like as arrowes which are shot with might and violence doe wound and pearce euen so yong men are valiant in warre not by their owne strength boldnes and presumption but by the blessing of the Lorde alone Children of youth This is a phrase of the Hebrew As much to say as yong men As the child of death they call him which is appoynted to death Or it signifieth yong men begotten and borne of their parents in the tyme of their youth which are strong and able to stand in defence of the common weale Verse 5. Blessed is the mā that hath his quiuerful of them he shal not be ashamed when he speaketh with his enemies in the gate He setteth forth the former similitude more plainly and by the quiuer he vnderstandeth the common weale as in the verse going before by arrows he vnderstood yong men As if he sayd That is a happy Prince and that is a happy common weale which hath this blessing and knoweth it to be the gift of god Uictory and peace must needes be there To speake in the gate is a phrase vsed of the Hebrewes And it doth not onely signifie to speake but to speake politikely that is to make lawes to gouerne by lawes to defend the godly to bridle the wicked c. And it is as much to say as where such yong men are the Magistrates are able to speake in the gates that is they are able to defend the common weale they fruitfully trauell in the affayres thereof they mainteyne good lawes c. But heare what he addeth moreouer that such haue alwayes enemies which doe not onely withstand them but also hate them and speake euil of them But all this must they
holy place must offer vp pure and holy prayers So saith S. Paule also lifting vp pure hands c. for else ye shall pray in vaine Pure hands signifie innocencie from blood extortion spoile robbery The Prophet therfore setteth forth here two sortes of men comming to the temple praying Some there be that come and pray in innocencie and holines Some againe pray in hipocrisie hauing their hands defiled with blood The prayer of such is sinne as the Psalme sayth Paul teacheth in like maner concerning prayer Pray saith he without wrath or doubting Also our Sauiour Christ saith If thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee goe thy way and first be reconciled to thy brother and then come and offer thy gift For this is a common thing that hypocrites when they haue done all the iniury they can against their brethren are not only without all remorse of coÌ„science but also they make a great shew of religion and holines bragge of the Gospell more then the true Christians doe Against these the psalme speaketh warneth them that when they pray in the holy place they ought to be pure holy For who so euer praieth is possessed with the sinne of couetousnes fleshly lust or any other deuil to him the Lord sayth VVhat hast thou to do to declare mine ordinances that thou shouldest take my couenant in thy mouth seeing thou hatest to be reformed and hast cast my words behinde thee For when thou seest a theefe thou runnest with him thou art partaker with the adulterers c. Such was the prayer of the Pharisey which departed out of the temple vniustified For this is a common euil among men that they which are most impure wicked doe glory more of God his word then such as are godly feare God in deede Wherfore the Scripture expresly declareth that such there be as take the name of God in their mouths and yet in hart life are polluted and wicked And in this place the prophet inueyeth against hipocriets whiche thinke that when they pray God seeth not the vncleannes of their hart This is therfore a necessary prayer the first God would giue vnto vs his word defend the same against all vaine spirits heresies and secondly that he would preserue vs in innoceÌ„cie keepe vs from hipocrisie Verse 3. The Lord that hath made heauen earth blesse thee out of Sion As touching Sion we haue sayd before that God would haue not only certeine ceremonies certeine persons but also a certein place for his seruice worship lest the people should wander vncerteinly and choose vnto them selues peculiar places to worship God in Now for as much as this thing was not without offence for what can be more absurd and contrary to reason then that the God of heauen and earth should be shut vppe in that darkenes therefore to confirme their mindes herein he sayth that the Lord which dwelleth in Sion is the maker of heauen and earth This haue we often declared and necessary it is that it should be often repeted lest we should chose vnto our selues straunge and peculiar kindes of worship For as in the olde Testament there was a certaine place certeine persons and certeine times to the which God had bound as you would say his seruice so we in the newe Testament do find the father in christ In Christ the father is worshipped but without Christ he can neither be worshipped nor found but what so euer is deuised for the seruice of God without Christ is damnable and accursed The summe and effect therefore of all togither is this O ye Priestes ye Pastors and Ministers of the word to you I speake you I do admonish that ye follow the word faithfully and do your office purely For whiles the word and the ministery are sound vncorrupt there is nothing that can hurt vs For although Satan the world do assaile vs what then If God be with vs who can be against vs Let this be therefore your speciall care and endeuour that the word may remaine pure and vncorrupt and pray that the Lord would assist you herein and blesse your labours for of all the blessinges of God this is the greatest Which might be sayd in moe wordes but let this suffice Now it is our duetie likewise in this light of the worde to endeuour by all meanes to doe the same lest that through our vnthankfulnes the worde be taken from vs againe and to pray for the Churches that God would blesse them for Iesus Christ his sonnes sake our Lord our Redemer Amen THE ENDE The word must be continually exercised because of the continuall tentations whereof we are in daunger The lothiÌ„g and fulnes of Gods worde After the lothing of the word commeth contempt and then Gods plague The argumeÌ„t of the Psalm The Psalmes pray in two respctes agaynst Satan Satan how he is a murtherer How he is a lyer Our first parents deceiued by lying The authors of wicked doctrine are incorrigible Arius Proteus was one that could chauÌ„ge him selfe into diuers formes as nowe into a beast nowe into a tree and now into some other thing else Against heresies we must fight especially with prayer Inward tribulation and affliction of the soule The vse and practise of faith Howe the mindes of men must be stirred vp to prayer Tribulation stirreth men vp to prayer Luther writeth that which he hath proued by experieÌ„ce The necessitie of prayer set forth vnto vs in the Lords prayer Prayer is a seruice of God. How poore afflicted consciences are to be comforted which dare not call vnto the Lord. The prayers of the Papistes Nothing more hard then to pray God the hearer of praiers The saying of Bernard God giueth not alwayes that we pray for The prayer of yong children The godly youth in that reformed church being brought vp in the nâ—rture of the lord coÌ„tinuall catechising may shame al our reformation where the youth is so godles for lacke therof Howe God heareth our prayers Wicked doctrine A liuely picture of the Deuill The commoÌ„ people are the framehowse or workehowse of the deuill Deut. 29. Coles Iuniper The fire of the heretikes is more swift then the fire of the holy Ghost Luther prophecieth Kedar and Mesech signifie the enemies of the church Luke 11. The argument of the Psalme This Psalme containeth the doctrine of faith A coÌ„paring of contraries The commendation of faith Idolatry prospereth and flourisheth for a time Humane helps and comforts The help of the Lord. Why he sayth to the hills and not to the Lord. Our mountayne Trust affiance in the helpe succour of the Lord. Remedies in afflictions The iudgement of the word in afflictions must onely be followed The history of Iulian and Athanasius The exercise of faith Experience and practise maketh a right Christian The
God arrowes or darts as it appeareth Psal. 45. Thy arrowes are very sharpe c. And in our language by a prouerbial speech when a man vseth the wordes the counsell and iudgement of others and not his owne we say they be arrowes out of an other mans quiuer But properly this name doth agre to false doctrine which as I sayd perceth swiftly The other similitude likewise hath a notable signification of power and swiftnes By coles he meaneth here a hot burning fire and consuming flame As also he doth in the 17. Psalme He vseth the similitude of Iuniper because that tree besides the thicknes of the leaues hath a great fatnes withal therefore is lightly set on fire burneth vehemeÌ„tly The sense and meaning hereof is that heresie and false doctrine which is full of strong delusion hath a power to peruert and seduce men with no lesse celerity and swiftnes then fire hath to burne being kindled in a forest of Iuniper Likewise the Scripture in another place speaketh of a great fire like to the flame of thornes vnder a potte meaning such a fire as is suddenly kindled and swiftly encreaseth This description therefore is as it were a complaynt that the poysoned tongues of heretikes doe so suddenly preuaile and with such successe worke mischiefe in the Church of God as it came to passe after the preaching of S. Paule For when he with exceeding trauels had happily planted many Churches as soone as he had once turned his back all Asia was peruerted and turned from the Gospell This is the calamitie of all ages that whatsoeuer godly preachers haue builded with great trauells the teachers of wicked doctrine doe suddenly ouerthrowe Let vs therefore be thankfull vnto God for that litle poore remnant which as yet by his speciall grace remaineth in the sound doctrine of the Gospell and moreouer for this his gift that we are able to iudge such doctrines to be the dartes of Satan although they be neuer so glorious and agree neuer so much with the wisedom and righteousnes of the fleshe and further that they are like to a vehement fire euen suche as is the flame of Iuniper which we must labour to quench with all our power These be the spirituall battells which the world knoweth not farre passing all carnall conflictes for in those conflicts like are matched with like that is to say men with men but in these we fight not onely against the greater number mightely armed with malice and power but also against Satan him selfe and against spirituall wickednes Therfore in this warfare we haue neede of the helpe of the Lord and of the Angell Michael as it is the Apocalyps And for this cause the prayers and sighes of the godly in such a daungerous case are necessarie saying on this wise O Lord behold we will gladly teach and set forth thy word but what are we except thou helpe vs Stand for vs therefore against the enemies of thy truth defend thine owne cause This hope we haue in such great successe of wicked doctrine that that which is not of thy planting shall not endure and that which suddenly springeth vppe shall suddenly be cut downe There hath bene hitherto no heresie which hath not bene confounded and the word of God hath had alwayes the victory Cain Ismael Arius Manichee and such other haue perished for resisting the Gospell The Papacie also is now falling but the word of the Lord abideth for euer according to that sentence of the Psalme They haue fought against me eueÌ„ from my youth but they could neuer preuaile But here perhaps you will aske what were thefe heresies and deceitful tongues in the time of Dauid against the which he praieth in this place In his kingdom there was Achitophel Semeâ— and many others which spake cursedly of him with crafty couÌ„sell conspiracy stirred vp the hearts of his subiects against him But it appeareth that Dauid speaketh here of some great dauÌ„ger What is that you will say Albeit the holy histories do sufficiently declare what trouble the true Prophets of God alwayes had with false and lying teachers as the story of Ieremy doth declare yet Dauid him selfe expresseth in diuers places of the psalmes what was the cause of these his conflicts as in the fifty psalme it doth appeare in the which he speaketh of the merite and deseruing which the vnbeleuing Iewes did trust vnto because of their sacrifices For as it is now so hath it bene in all ages that many haue thought them selues righteous through their workes And this opinion did maruelously encrease and multiply the Iewish sacrifices for they thought that by their sacrifices their sinnes were forgeuen though their hartes were vnpure without faith Euen like to our aduersaries the Papistes which doe therefore so highly extoll and so mightely maintaine and defend their sacrifice in the Masse because as they say of it self by the work wrought it is auaileable for the remission of sinnes Against this heresie Dauid fought and taught that to offer vppe a bullocke it was no great seruice vnto God seeing he was both the creator and giuer of the same and being the Lord of al hath neede of nothing much lesse of a bullocke and therefore they that will offer a right sacrifice in deede must acknowledge their sinnes and also the great goodnes of the Lord promising vnto them a blessing by the blessed seede and giue him thankes for the same inuocate praise and magnifie his name c. Thus Dauid confuteth this heresie in that place But there were many other moe like vnto this For the Iewes were not onely fallen to the worshipping of the gods of the Gentiles as it is to be seene in Ieremy but forsaking the temple they resorted to those places wherin their forefathers were wont to offer sacrifice whereas the Lorde had appoynted the Tabernacle in Ierusalem for a place of sacrifice and prayer Some of their owne brayne did choose vnto them selues groues and hilles wherein they offered their sacrifice Because these thinges were contrarie to the will and worde of God and done of the Idolaters with great greedinesse it was necessarie that the people shoulde be warned and taught of the Prophetes of God not to choose to them selues any other way of seruing and worshipping God or to seeke any other righteousnes then that which shoulde come by the blood of the sonne of God whom S. Paule calleth the Lamb because he should be the sacrifice that should take away the sinnes of the world Thus we see that there hath alwaies bene for like matter like conflicts between the true Church and the false and also like daungers haue thereuppon ensued Wherefore we must vse like remedies also that is first by souÌ„d doctrine to defend the glory of Christ exhort men to the study loue of the worâ—d Secondly by prayer to fight against deceitful tongues and lying lippes Now the Prouphet after his prayer addeth
vs in this Psalme with thankefulnes to acknowledge this singular benefite of the word and to beware of the horrible contempt thereof Howe much better is it to suffer pestilence famine and the sword howe much more tolerable for Dauid to become both an adulterer and a murtherer so that there remaine a reuerence to the word which repentaunce necessarily bringeth with it then to fall so farre as to contemne the word For this is to heape wrath vpon wrath like as it is to heape grace vpon grace with Dauid to hold fast the word and withall to acknowledge the great benefite thereof To be briefe like as there is no greater ioy and felicitie to the godly then to heare and to know the voyce of God speaking vnto them offering grace peace remission of sinnes and life euerlasting so can there be to them no greater crosse then the contempt of the worde For what doest thou else but contemne God him selfe yea crucifie againe the sonne of God and treade thy Sauiour vnder thy feete when thou contemnest the word of God which for thy saluation is reueiled offered vnto thee No mortal man can abide such intolerable contempt as the Lord our God continually suffereth For he is patient and would that we should conuert and repent but he payeth home at the length as we may see by the fall of the Synagoge and the destruccion of Ierusalem For Christ plainly sheweth that the cause of such horrible calamities was for that they did not knowe the time of their visitation Let vs learne then by these examples what a great blessing it is to heare the Lorde our God speaking vnto vs and as a tender mother with her children most louingly talking with vs For this is it which Dauid meaneth when he speaketh of the ascending vppe of the tribes to Ierusalem and to the house of the Lord to testifie vnto Israel that is there to teache and to heare the word of the Lord and to giue thankes vnto him for his benefites This is that citie therfore that is worthy to be decked with all precious ornaments This is the people of whom our Sauiour Christ sayth Blessed are they that heare the word of God keepe it with a good heart Here is the kingdom of heauen here is the true paradise here are the open gates to euerlasting life Verse 5. For there are the seates of iudgement euen the seates of the house of Dauid This may be vnderstand both of the ciuill gouernment and also of the Church but specially it is spoken of the church And here note that iudgement is taken for doctrine As if he sayd This is the glory of this people that in this place is stablished the chayre and seat in the which the word of the Lord is published taught weake consciences comforted and instructed and the way of saluation layd open vnto men Likewise in the first Psalme he sayth The wicked shall not stand in iudgement that is they doe not perseuer and abide in the doctrine of faith and therefore they are as chaffe which the winde scattereth from the face of the earth The Church of Rome wil now be called the seate of iudgement and euen there also the Lord had once his seate but nowe through wicked doctrine and damnable idolatrie it is the seate of Satan the chayre of pestilence and a denne of wicked spirites This is then the true sense and meaning of these words In this place the word of the Lord is fulfilled promising that he will leaue a memoriall of his name For here he is to be founde here he dwelleth Therefore here is life here is saluation here is remission of sinns here is the tyranny of Satan vanquished c. For all these he meaneth when he nameth the seates of iudgement that is the administration of truth the ministerie of faith the voyce of Gods maiestie speaking vnto his people For as I sayd iudgement signifieth here found sincere doctrine concerning grace faith works magistrates ciuill ordinances c. Where this doctrine is there are the seates of iudgement As we also may nowe glory of our Churches for the sincere doctrine wherby men are truely taught out of the word concerning grace sinne righteousnes faith works obedience to parents and magistrats This doctrin is as it weare a bright shining sunne from whence the Churches doe receiue their light And contrarywise where the word of God is not there are the seates of iniquitie and of Satan him selfe For the worde maketh the seate and not the seate the worde as the Antichristian Church of Rome most damnably teacheth Now whereas with a repetition he addeth Euen the seates of the house of Dauid this is the cause for that he looketh to the promise made vnto Dauid namely that the seate of the tabernacle or the temple should be builded by his sonne Salomon in Ierusalem where iudgement should be exercised that is to say mens consciences comforted terrified instructed by the word and also because the Lord would that Dauids posteritie should reigne after him vntill the eternitie of the heauenly Ierusalem should be reueiled Here is the image of the heauenly Ierusalem also to be consiâ—dered The earthly Ierusalem was builded on a hill so that there was no accesse vnto it but by ascending vpward The celestial Ierusalem is builded in heauen whereunto none can come but by mounting vp with alacritie of spirite out of this earthly mansion and corruptible life and therefore no earthly and carnall men can come there The earthly Ierusalem was builded as a citie for the people of God where they might meete together to serue worship god Likewise the celestial Ierusalem is builded for the tribes of the Lord the elect and faithfull people there to meete togither first in this life by faith and afterwardes by eternall societie both in soule body This Ierusalem Saint Paule meaneth when he saith If ye be risen againe with Christe seek for those thinges which are aboue And the author of the Epistle to the Hebrues admonisheth vs that by faith we are already come to this heauenly Ierusalem Ye are come saith he to the mount Sion and to the citie of the liuing God the celestiall Ierusalem and to the company of innumerable Angells and to the congregation of the first borne which are written in heauen to God the iudge of all and to the spirites of iust and perfect men and to Iesus the Mediatour of the newe testament c. The earthly Ierusalem celebrated the name of the Lord with praise and thankes giuing in the congregation In the heauenly Ierusalem the Angells and company of holy spirites doe praise and shall praise the Lord for euer more The earthly Ierusalem had in it the seate of Dauid The heauenly Ierusalem hath the throne of Christ the sonne of God the King of Kings the Lord of Lords of whom Dauid was a figure The earthly Ierusalem had tribunall seates where all things
a pastour or preacher in the Church These the elect I meane the Lorde hath here and there sparsed emong the wicked as precious stones in the middes of the earth Therfore thou must not think to preach to these only which were to be wished but that can not be because they are mixed with the vngodly multitude Likewise when thou art called to be a ciuill magistrate or a gouernour of a houshold thou shalt not finde all to be precious stones gold or siluer but let it suffice thee if in a whole multitude as it chaunceth in mynes thou find but one veine of siluer or emongst a great deale of earth but one precious stone For the greatest part in the Church is hereticall godles the least part in the ciuill state obedient louing of vertue Hereof it commeth then that al things are ful of trouble to the godly pastour the Magistrate the housholder because the wicked with such successe contemne and disobey all godly orders Notwithstanding thou man of God stand in thy calling do thy duetie pray for peace exhorte counsel reproue those whom thou hast charge ouer For since that now by the word of God the church is somewhat purged of false religion superstition and idolatrie the Magistrates better instructed of their duety and office Satan rageth as a strong armed man keping his house when a stronger commeth Be strong therefore in these tentations and think that as these things are not begun by the power of Satan so though he rage against the same neuer so much thou must not be discouraged or slacke the Lords busines but first serue the Lord and then thy brethren and neighbours For their sakes the Churches must be instructed the common wealth gouerned not for the worldes sake and the vngodly multitude for it is not worthie that a theefe should be hanged an adulterer or murderer put to death but the Lord in heauen and our brethren neighbours in earth are worthy of this seruice as he addeth in the verse following Thus I expounde this verse to be a consolation for pastours ciuill Magistrates and gouernours of families against the multitude of the wicked and the trobles which by them the godly doe sustayne Verse 9. Because of the house of the Lorde our God I will procure thy wealth This is an other cause why he prayeth for the peace and prosperitie of Ierusalem for that the Sanctuary of the Lord and the feate of true religion being stablished in that citie if it prospered not the worship and seruice of God could not there continue As if he sayd The Lord our God hath stablished his seate in thee O Ierusalem and in the middes of thee hath he set vp his worship For the which cause I loue thee and thinke thee worthy of all prosperitie But why doth hee adde hereunto Our God Because God had chosen this nation to be as his own peculiar people And this also was the cause why Dauid so loued them and was not discomforted with these troubles which he for their sakes susteyned both in the Church and in the ciuill gouernment but being chosen to be a King and a Prophet to this people he constantly endured all troubles and herewithall comforted him selfe that first he serued the Lord his God then his brethren and was not an vnprofitable seruaunt but fruitefull vnto God that he might be glorified and to his neighbour and brother that he might be saued Let vs likewise pray for the welfare of our brethren and for the house of the Lord with Dauid who as this Psalme sheweth did wel vnderstand the power and glory of the word and therefore he neither giueth thankes nor yet reioyceth for the abundance of gold and siluer which notwithstanding he lacked not but for the word and true worship of the lord Where these two are not lacking all other incommodities may easily be borne For if we haue the Lord abiding with vs if we maintaine his word and his true seruice and seeke the saluation of our brethren what can we desire more But where the word true worship of God is not regarded there is no God no mercy no saluation neither doth there any thing else remaine but the cursed multitude which shal be damned in hell Therefore Dauid exhorteth vs in this Psalme aboue all things to reuerence the word and by faithfull prayer to seeke the aduauncement thereof Also to giue thankes vnto God for peace and true preachers which gouerne the Church according to his word for where these things are not there must needes be trouble and vexation vnquietnes of conscience murder adultery such other horrible sinnes which the Lord turne away from our Churches preserue that poore remnant emonges the damnable multitude which serue and worship him according to his word By these two latter verses we are admonished first how euery Christian ought to regard him which is his fellow in faith and religion that is to say as his brother and neighbour Then also why he ought to haue a harty loue and zeale to the Church and congregation of the faithful For my brethren saith Dauid and for my neighbours And againe for the house of the Lord our god These two thinges ought to be considered in the Churche of christ In it are our brethren and neighbours in it is the house of God yea rather it is the house of God it selfe in the which are the children of God and true brethren O happy is he and a right Christian in deede which beeing indued with the true knowledge and faith of Christ and also with that brotherly loue which is according to the spirit of the children of God can vnfainedly and hartely say For my brethren and neighbours and for the house of the Lord our God I both seeke and I wish the prosperitie and welfare of the Church of God. The 123. Psalme I lift vp mine eyes vnto thee c. This Psalme as ye see is but short and therefore a very fitte example to shew the force of prayer not to consist in many words but in feruency of spirit For great and weighty matters may be comprised in few words if they proceede from the spirit the vnspeakeable gronings of the heart especially when our necessity is such as will not suffer any long prayer Euery prayer is long enough if it be feruent proceede from a heart that vnderstandeth the necessitie of the Sainets not in such small matters as y world counteth great and weightie as pouerty losse of goods and such other worldly incommodities but when the Church is oppressed with violence and tyranny when the name of God is prophaned with wicked doctrine or if there be any thing else that either hindreth the glory of God or the saluation of soules These perils can not well be vttered in prayer and therfore the prayer of the faithfull is then most effectuous when with griefe of heart and affliction of spirite they see
are spoken Verse 2. Behold as the eyes of seruaunts looke vnto the hande of their maisters and as the eyes of a mayden vnto the hand of her mistres so our eyes waite vpon the Lord our God vntill he haue mercy vpon vs. Here the prophet setteth forth by similitude the nature of true pietie As if he sayd Great is our affliction and yet the Lord prolongeth his helpe neither easing our miserie nor reuenging our wrong He suffereth the cruel the proude and the scornful to treaâ— vs vnder foote and to prosper in our sight This delay is tedious greuous vnto vs Notwithstanding we will not murmure or become vnpatient in these our afflictions but as good seruaunts in their distresse looke to the hand that is for help and succour at the hand of their masters mistresses so will we attend vpon y Lord our God vntill he haue pitie vpon vs. Thus we see that the Lorde sometimes deferreth his helpe neither shewing how nor when he will help but leauing his Saints in such perplexitie as though he had no regard either of the time or of the maner of their deliuerance so that they seme to hang as it were in the middes betwene heauen and earth These things are greuous and excedingly encrease the tentation Therefore we must lay sure hold on this consolation which the Prophet here setteth forth that our tentation shal haue an end but not as we would lest we seeme to appoint the time and maner of our deliuerance which the lord reserueth to him self alone And here is an example set forth vnto vs patiently to wait vpon the Lord in the time of trouble to be instant in prayer and neuer to let our hands fall or turne our eyes from the Lord but constantly to perseuere in sure hope expectation of his gracious deliuerance and of his helping hand to be present with vs in our necessitie whereof our Sauiour Christ also warneth vs in the Gospell of the woman and the vnrighteous iudge who although he neither feared God nor man yet because this woman neuer ceased to call vpon him he was compelled to heare her cause For if the worst man be not yet so wicked but he may be ouercome with instant and continuall prayer what shall we not hope to obteine at Gods hand which willingly offereth him selfe to heare our prayers and also commaundeth vs to pray yea and is more ready to graunt our petitions then we are to aske For in that he differreth his help he doth it not because he will not heare vs but to exercise and stirre vp our faith and to teach vs that the wayes whereby he can and doth deliuer vs are so manifold miraculous that we are neuer able to conceiue them Therfore let vs thinke that the thing which we aske is not denied but differred assure our selues that we are not neglected because of this delay The patient abiding of the afflicted saith Dauid in an other Psalme shall not perish yea the Lord will not lose the glory of his name which Dauid in the same Psalme attributeth vnto him namely that he is a helper in time conuenient And here is to be noted by the way that the holy Ghost commendeth the gouernment of housholds and families in this place and signifieth that to serue is a vocation which pleaseth him if it be done in faith For seruauntes are here mentioned for the comfort of all good seruauntes and in them is commended not onely their patience but also the confidence and trust which they haue in the goodnes of their maisters assuredly trusting with patient tarying to finde mercie and fauour in their sight in time conuenient But in deede Dauid speaketh here of better seruauntes then are commonly seene at this day for there is no kinde of people more deceitful negligent and stubborne euen when there is great cause of sharpe and seuere correction Wherefore let all such as will be counted good seruaunts remember the example and rule set forth here by the holy Ghost and obserued of all good seruaunts which is that they are not froward and stubborne but patiently endure all things and do the duety of true and faithfull seruaunts hauing alwayes a watchfull eye to the hand of their maisters And further note how humbly the faithful think of them selues in the sight of god They are called and chosen to this dignitie to be the heyres and children of God and are exalted aboue the Angels and yet notwithstanding they count them selues no better in Gods sight then seruauntes They say not here beholde like as children loke to the hand of their fathers but as seruaunts to the hand of their masters This is the humilitie and modestie of the godly it is so farre of that hereby they lose the dignitie of Gods children to the which they are called that by this meanes it is made to them more sure and certaine Moreouer here is to be obserued that Dauid sayth not simply VVe lift vp our eyes to the Lord but he addeth moreouer to the Lord our God that is to say that God which hath reuealed him selfe to vs in his word for otherwise he were not our god The gods of the Gentiles idolls which men deuise vnto them selues are called gods but he is the true God and none but he which hath declared him selfe to vs in his word and promised in the same that he will be our God c. The Papistes haue deuised vnto them selues a seruice and worship of God contrarie to the word of God and therefore they worship not the true God in deede but an idoll of their owne heart yea they worship a creaâ—â—â— made and fashioned with mans handes for the almightie creaâ—â—â— of heauen earth But our God is he not whom we haue deuised but which hath paynted and set out him selfe in his Scriptures how and by what meanes he wil be serued and worshipped This our God because he seemeth oftentimes to estraunge him selfe from vs and to haue no care of vs the wicked doe shunne and forsake and seeke helpe of Peter and Paule and many times of Satan through sorcery and witchcraft and other deuilish meanes thinking because God prolongeth his helpe to finde thereby more speedye succour But thus our God is wont to deale with vs first as is sayd to proue and exercise vs and so to bring vs to the knowledge of our selues that we may see our owne weakenes and frailty which are so readie to be ledde away from him then also to bring vs to the knowledge of him whereby we may see both how willing he is and also howe able by farre better meanes to helpe vs then mans heart can conceiue Verse 3. Haue mercy vpon vs O Lord haue mercy vpon vs for we haue suffered too much contempt Here may we see that the godly doe not onely feele their owne crosse but the affliction of other also is to them a great crosse and as
sure hope of life euerlasting remission of al their sinnes true deliuerance from the deuil hell and eternall death All these thinges haue they and in the things there is no defect but the defect is in me and in thee because we haue not yet fully apprehended these thinges For flesh and bloode and the remnauntes of sinne doe yet liue in vs This forced Paule to cry out and say I see an other lawe in my members fighting against the law of God. And this is the cause why a Christian can not be secure For he seeth that he hath not yet ouercome all perills and daungers which the enemie dayly deuiseth But for so much as pertaineth vnto Christ as is sayd whom by faith he apprehendeth on whom he beleueth true it is that he hath all thinges For in Christ the deuill is ouercome the law fulfilled the wrath of God pacified and death it selfe vanquished In this state we stand if we looke to Christ on whom we beleue But when we looke backe into our selues we are forced to confesse that we are not pure because our fayth is not yet perfect and therefore can not perfectly apprehend perfect thinges as S. Paule sayth Therefore when we come to the combate we giue place to the enemy we suffer our hope to be wrested from vs we are cast into heauines impaciencie c. Thus Christians are warriers Gods true souldiers which stand alwayes in the battaile and can not be secure or voyd of feare Therefore they are feruent in prayer and cry vnto God for succour Contrariwise they that are secure pray not for they thinke that the deuill is farre enough of and so that faith feeling of the good gift of God which they seemed to haue they lose before they be ware and when tentation commeth they are like to a withered leafe Thus we see the great necessitie of prayer and how it ought to be continually vsed among the faithfull if not with the mouth yâ—â— with the hart and harty sighes vnto God according to the wordes of S. Paule Let the word of Christ dwel in you plentifully signifying that they ought to be continually exercised therein not only by teaching the same to other publikely and priuatly but also by earnest meditation and prayer when they sit at home in their houses as Moises teacheth when they walke by the way when they lye downe and when they rise vp For as the Deuill goeth about like a roring lyon strong and mighty seeking whom he may deuoure so are we on euery â—ide infirme and weake pressed downe also with the flesh full of sinne cariyng this treasure in earthen vesselles In the which our fayth is as a tender plant which because it is not yet come to perfect strength may be easily shaken with winds and tempests This know not they which before they haue had some triall of them selues by affliction or wrastling with the enemy thinke them selues to be Christians and sound in faith We must watch therefore and pray as Christ commaundeth that in our daily conflictes we may stand stedfastly against the darts of Satan which would driue vs to the contempt of God and man. So doe I vnderstand this prayer not in the person of the Prophet as though he prayed for the reuelation of the redemption that should come but in the person of the faithful which haue need continually to pray according to this verse say Lord thou hast redemed vs out of captiuitie redeme vs yet more thou hast forgiuen vs our sinnes forgiue vs more thou hast killed the deuill kill him more thou hast taken away the law take it away more For we must pray for that which we haue already vntill we come to the full perfection thereof which shall be after the death of this body in the which sinne here dwelleth The sense and meaning then herof is Lord turne againe our captiuitie that is redeeme vs whiche haue begunne to be the newe creature that as our redemption by Christ is fully and perfectly wrought so we may fully and perfectly apprehend and feele the same For there be many things which in this life fight against this redemption Wherfore it is necessary that we shoulde be well armed against them that we fall not againe into captiuitie On this wise we must alwayes pray that the first fruites of the spirite may continually encrease in vs and that we may be redemed day by day vntill the olde man be wholly put away by death Then shall our captiuitie be perfectly chaunged euen as the riuers or waters in the south which by the mightie worke of God were dryed vppe and vtterly consumed Whether ye vnderstand here the redde sea or else thâ— riuer of Iordane it forceth little The similitude is this Like as by thy mightie hand thou broughtest to passe miraculously that the waters were dryed vp and consumed so dry vp O Lorde and bring to nothing al our captiuitie Some doe interprete this verse otherwise that is turne our captiuitie O Lorde as the riuers in the South which in the summer are dryed vp in the desert places by the heat of the sunne but in the winter are filled vp againe with plentie of water How necessary the spirit of prayer is they that haue not sought with Satan doe not know Let vs therefore giue our selues wholy to the continuall exercise of prayer and meditation of the holye Scriptures For negligence and securitie encrease by little and litle as rust doth in the iron and the word slippeth as it were out of our handes before we be ware If it so come to passe then hath Satan gotten halfe the victory already who seeketh all opportunitie to see vppon vs and then specially is he wont so to doe when he perceiueth our heartes to be voide of the word of god Here he stirreth vp of a spark as it were a flaming fire in our conscience which before we can quench and apprehend Christ and his worde againe either we are oppressed with anguish and sorrow or vtterly consumed For he is a murtherer and seketh by al meanes how to destroy vs It is necessary then for vs to haue our senses exercised and our mindes occupyed in the meditation of the worde and prayer that the enemy find vs not vnarmed or vnprouided which so busily seeketh to spoyle vs of this redemption I also am a Diuine which by great troubles haue gotten some knowledge and vnderstanding of the holy Scripture and yet am not I so lifted vp through this gift but that I doe dayly exercise my selfe euen â—mongest the children in the Catechisme in secrete meditation I meane of the commaundements the articles of the beliefe and the Lords prayer c. with an earnest and attentiue minde not onely recounting with my selfe the wordes but obseruing and weying also what euery word signifieth And doubtles wheÌ„ I am not thus exercised but am occupyed with other matters I finde a manifest discommoditie thereby For
body Nowe then shouldest thou be able to gouerne the bodyes and the mindes of other in any one house citie or common wealth As Ieremy sayth The way of man is not in him selfe neither is it in man to walke and to direct his steppes So this body which thou bearest about is not in thine owne handes This is the true maner of teaching as touching ciuill and houshold gouernment namely to shew the efficient and the final cause thereof And this doctrine is so much the more necessary for that we are all vnder the one of these two gouernments For although thou be not a married man yet must thou needes be in some part of the houshold gouernment For either thou art a sonne a daughter a seruaunt or thou hast seruants or neighbours or else thou are in some place and calling in the house or in the societie of men Nowe it cannot be auoyded but that many thinges will happen vnto thee in thy vocation both tedious and greeuous Wherefore thou must learne how to behaue thy selfe in these kindes of life also from whence they come and to what ende they are ordayned But of all others they haue most neede of this knowledge which are placed in authoritie or any kinde of life aboue others to whom it belongeth to rule either in the common wealth or to gouerne a family that they may know what is the end of their rule gouernment This Psalme therefore properly pertaineth to Salomons Ecclesiastes and not only conteineth the same doctrine but in a maner the same wordes also In Ecclesiastes he saith I haue seene vanities that is I haue seene that there hath bene no successe eyther in housholde or in politike gouernment but vexation of spirit was in them both VVherefore there is nothing better for a man then to reioyce in God and to doe good in his life as much as he is able This Psalme therefore seemeth to be as it were a briefe summe of that booke whereby he teacheth both what is the efficient cause of politike and housholde gouernment and also to what ende they must be directed He teacheth that we are but Gods ministers and workmen and are not the efficient but the instrumentall cause wherby God worketh these things As Wisdom it selfe sayth By me kings rule So the father is the instrument of generation But God is the fountaine and author of life Likewise the Magistrate is but the instrumeÌ„t wherby God maintaineth peace and politike lawes The husband and wife are the instrumentes whereby both house goods are preserued The knowledge hereof bringeth great consolation For if matters fal out otherwise or if we doe not attaine to the ende whereunto they were appoynted we may sa yt I am but an instrument and these thinges are not in my power but are gouerned of a greater and an higher power Wherfore if my wife dye if my children dye if any other trouble affliction or calamitie happen say These thinges are not in my hand I am but onely as an instrument I doe all that I can I labour and trauel I am carefull and vigilant but the Lord in whose hands all these things are giue good successe or else all my endeuour all my trauell is in vaine For if the first cause be lacking the second cause can doe nothing And thus teacheth this Psalme as touching the efficient cause In like maner it teacheth also concerning the final cause Wherby we may vnderstand that all things are the meere gift of God and perteyne to the glory and the seruice of God not to our own glory and our owne pleasure So that we ought to say thus hath the Lord done ht hath giuen this happy ende To him therefore be praise and glory for euer Amen Verse 1. Except the Lord build the house they labour in vaine that build it These are wordes of great force and power whereby he generally condemneth all our labour trauell declaring that it is not the efficieut cause of those commodities for the which we trauell Here view and consider all the histories both holy and prophane of all nations and ye shall see that God gaue such a gift vnto many that they began to rule both common wealthes and families with great commendation But when they sawe that there followed no good successe they were vtterly discouraged often tymes for their great care trauel they gained nothing else but extreme ingratitude Howe many excellent men in the common wealth of Athens howe many emonges the Lacedemonians how many in the common wealth of Rome were condemned cast into exile by vnthankfull citizens Yea this is generally the condition of all men which in their vocation whether it be priuat or publike endeuour to liue vprightly and carefully trauell to doe good in the common weale that they being hindred by the malice deceitful pracâ—ises of others ran neuer bring to passe that they take in hand For Satan deuiseth so many letts stirreth vp so many enemies such hatred conspiracies against them that either they are ouercome with impacience and so cast away all care of the common wealth or being moued with great indignation they become cruel against those whom they see to withstand their proceedings Thus eyther of a desperate mind they forsake all or with crueltie and tiranny they wil rule all But let vs learne to keepe a meane and if God haue called vs to the gouernment of a familie let vs say O Lorde thou hast giuen me a wife house and children Ouer these by thy authoritie I am made a ruler I will doe therefore what in me lyeth that all thinges may be well gouerned If they haue not such successe as I desire I will write Patience But if they come well to passe and take good successe then wil I say thankes and praise be vnto thee O lord It is not my workâ— but thy gift alone And euen so must he doe which is called to any office in the common wealth which hath farre more neede of this holy counsell because of the great troubles and trauells which he must susteyne He that is able thus to doe shall liue quietly in matrimony and in the gouernment of the common wealth and shal enioy the comfort and tranquilitie of heart and conscience in the middes of all daungers and calamities Wherefore this I often teach and this counsell I giue that such as enter into any office in the common wealth or into matrimony should begin with inuocation of Gods holy name and prayer So that who so euer would marry a wife should earnestly call vpon God and craue his helpe that he would not onely giue him a good wife but also that he would gouerne and direct the whole course of his life For when this is neglected he marrieth a wife vpon hope that he shall haue such a one as his new loue doth imagine But afterwards when it falleth out otherwise so that
nature And this is but the strength of humane wisedome created in man at the beginning in Paradise Wherfore the holy Ghost careth not for these things only he doth approue them as excellent giftes and treasures necessary for mans life and sayth All these thinges are of my creation Moreouer he goeth about here to rayse vp the blinde and decayed nature of man and to call vs from all trust and confidence in flesh to the ende we should not attempt any thing aboue our power nor attribute any thing vnto our selues For by the fall of Adam nature is so corrupt that it cannot see the good giftes of God to be giftes in deede but the politike heade thinketh that he enioyeth all thinges by his owne wisedom and policie he looketh not vpward nor glorifieth God but sayth this haue I done But this doing is in deede an vtter vndoing Wherefore seeing that common wealthes and families are ordeyned already seeing that lawes artes and sciences by the ordinaunce of God were at the first created togither with man the nature of man doth wickedly abuse them in that it sayth I will doe I will gouerne and I will bring these things to this ende to this perfection whereby I will procure mine owne quietnes glory and pleasure With this presumption of God is highly offended and therefore he geueth no successe thereunto And good cause why For as he made the Sunne that thou shouldest haue the vse of it and not to the ende thou shouldest rule it so he gaue thee ground that thou shouldest till it but not to the end it should bring forth what and how much thou wouldest haue but what and how much he would giue So he gaue thee witte reason a wife a family and other thinges But this is euermore the peruersenes of mans nature corrupt through the sinne of Adam that it will not acknowledge the giftes of god Of Gods gifts it ought to say with thankes giuing This I haue receiued but proudly blasphemously it saith This I haue done It ought to say This hath my Lord God giuen me but it sayth this haue I gotten I wil gouerne mainteyne it by mine owne wisedom It is the Lord then which buildeth the house which giueth ◠wife children liuing which kepeth the city giueth publike peace mainteyneth lawes c. Wherfore these words Except the Lord should be written with great letters yea with golden letters because the nature of man fighteth against them and that through the sinne of the fall of Adam in that we attribute all thinges vnto our selues and those things which we ought to ascribe vnto God we take and enioy as if they were our owne And to this Satan also stirreth vppe our corrupt nature which of it selfe is inclined thereunto Wherefore it followeth that our deuises and enterprises are voide of all good successe and we our selues are neuer quiet If this vice of presumption were not we should finde much more quietnes and haue better successe in all our doinges For God would saye vnto vs Thou takest me for the onely creator and geuer of those thinges which thou enioyest therefore wil I blesse thee .. But because we doe not so he ouerwhelmeth vs with many miseryes and calamities he letteth the deuill lose setteth hell open as it were against vs so that in housholde gouernment great troubles are stirred vp and in the common weale warres manslaughter For since we will not heare him teaching and warning by the word he will teach vs with scourges with our owne calamities that like vnto the Phrygians we shoulde learne to be wise by our owne harmes and knowe that we are not Lords gouerners of these thinges So Cicero at the last was compelled thus to say Alas I was yet neuer wise And yet some time I was estemed to be that which in deed I was not but in vaine O people of Rome how much hath thine opinion which thou didest conceaue of me deceaued thee For he so gouerned the people of Rome by his owne wisedome and policie that at the last he lost his heade This is our corruption which we haue by the first and originall sinne of Adam When we wil not acknowledge the Lord giuing and gouerning but doe all thinges without his feare and with a trust and confidence in our own strength So in housholde gouernment it falleth out that he giueth to some proude yong man a faire wife which is either a harlot or else vnapt to all good huswifery housholde affaires whereby she is a perpetuall burden vnto her husband The like hapneth also to Princes rulers and Magistrates in the common wealth so that none can winde them selues out of those troubles which by their owne folly they fall into A worthy plague and punishment For why will they haue God to be a geuer when they them selues wil be the builders and gouerners But the world although it heare these thinges neither careth for them nor yet beleueth them These wordes therefore are spoken onely vnto the godly Except the Lord keepeth the citie the watchmen keepe it in vaine As if he said The Lorde is the keeper and if he be not present what so euer is doone in the common wealth is but in vaine When I was a student at Erford I hearde this saying of a certaine wise and learned man called Martinus Sangerhaufen that Erford should continue inuincible as touching riches and strong munitions but the time should come when that strong and riche common wealth should lack men This was a wise saying Wherby he signified that cōmon wealthes are not maintained through wealth riches and power if godly expert gouerners be lacking Let men build thē as much as they will and let them fortifie their cities if they can with yron walls let them heape togither mountaines of golde yet shall all these thinges be but in vaine without godly gouerners First of all therefore this must God work that the citizens and people may be godly and fearing God Moreouer that the Magistrats may be both godly and expert men Also that the Princes and higher powers may be such as serue God feare God such as loue reuerence his worde These are true strong mighty fortifications of kingdoms common wealthes When God hath giuen these munitions then may men deuise also strong walls ditches But because this is not done therfore kingdoms and Empires are ouerthrowne one after an other And I am of this opinion that Empires kingdoms common wealthes had prospered continued much longer if Monarches Princes had omitted this pronoune I that is to say if they had not bene proud through the confidence which they had in their own strēgth and wisedom But now when the King of Babylon Nabuchodonosor lifting vp him self in pride presuming of his own strength said This haue I done he liued seuen yeres togither with grasse and wandred in the fieldes
like a brute beast So the kingdoms of the Persians of the Grecians of the Romanes were destroyed and brought to nought When they vaunted gloried in them selues saying I haue done by and by followed I am vndone Behold and consider all the Monarches Princes common welths that euer were and ye shall se that when they added to their actes enterprises this proud bragge I haue done they were destroyed because they shut God out as a foole through this presumption and set them selues in his place Thus all the wisedome policie and strength of man faileth and commeth to nothing We also at this day should not lack walls and other munitions if men were not lacking Of whome there is nowe greate scarsitie And they which gouern are in authoritie they specially cannot be centent with their owne state but swell and waxe proude through wealth and power They trust to their strong munitions and fortifications as though it were vnpossible for God to ouerthrow and beate in peeces euen yron walls and mounteyns of gold I say not this as though cities and common weales ought not to be defended and fortified lawes mainteyned and publike discipline reteyned but this addition we condemne that they write in their foreheads this pronoune I This addition I God neither will nor can suffer But because the world can not omitte it nor forget it therefore one kingdome is destroyed after an other one Prince after an other and one common wealth after an other So in Esay Sennacherib glorieth of his mighty and inuincible power against God Whereupon followeth that notable slaughter of his whole army and he him selfe also is slayue of his owne sonnes Of Syrus also the text sayth I haue holden his right hand to breake open the brasen barres For there is no force or violence so great no munition so strong but God is able to ouercome it how easie a matter is it for him thinke ye to bring the wealthiest and richest common wealths in the world to extreme pouertie by warre famine pestilence c. These munitions then must be prouided the house must be buylt a wyfe marryed the houshold gouerned These thinges the holy Ghost doth not condemne but would that we should not thereto adde originall sinne Preserue the creature therfore and vse it but away with that which is thine owne originall sinne I meane whereby thou offendest god The creatures are thy wife childreÌ„ family and goods These are good thinges and the good giftes of God the vse wherof God hath lent vnto vs But thou addest thereto thy originall sinne and wilt take vpon thee to gouerne them by thine owne wisedom condemning God and not calling vppon him or beleuing in him who hath giuen these thinges vnto thee Thou walkest carelesly in this presumption and sayest I am he that ruleth these matters Therefore it followeth as a iust plague that thy wyfe thy children and family are disobedient Much good may it doe you master gouerner which will presume to rule these matters not calling first vpon God. The same also hapneth in ciuill gouernment Therefore sayth the Psalme Except the Lord keepe the citie c. Here the Prophet setteth the Lord agaynst our originall sinne and agaynst our naturall presumption As if he should say This say I that the citie is kept in vaine except the Lord keepe it But there is an other Lord an other gouerner which will rule these matters that is to say our wisedom and presumption which neglecting God presumeth to gouerne these great and weighty matters and excludeth god And in deede it prospereth some tymes But this is a token of Gods great wrath when hee geueth successe to the wicked For it is an offence and a stumbling blocke vnto the godly and also a snare to many other which seeking to atchieue the like thinges take vppon them the like gouernment but all in vaine So Augustus Caesar in gouerning the common wealth had great successe He escaped the ouerthrowes and terrible ruines of many other Kinges as touching his owne person albeit as touching his subiectes his gouernment was most vnhappy Others by his example take vpon them to rule the common wealth and looke to haue the like successe but see howe fewe there be that doe enioy it These thinges I recite to the ende we may learne that we are not the rulers and gouernâ—rs of these high and weighty matters ciuill and houshold gouermnent I meane much lesse of the Church of God where all thinges without comparison are of greater importance and of much more difficultie To keepe is to blesse mainteyne preserue And here he speaketh not as I sayd before of making and ordeyning lawes For those he presupposeth to be established in the common wealth already But he admonisheth and teacheth the Magistrates to call vpon God and to execute their office dutie in the feare of god And if their labors and trauells do not prosper as they would let them thinke that God doth it to bridle their presumption and to humble them For if all things should succeede as they woulde it shoulde be an occasion of infinite euills and enormities But when they see that their wisedom preuaileth not their policie is disapoynted their power and authoritie taketh no place then doe they learne by their owne experience that there is an other Lorde and master to be called vppon and taken as the principall gouerner of the common wealth who will helpe them will gouerne for them and geue good successe to that they take in hand that so they may flie to prayer and say helpe Lord take vppon thee our charge and burthen and gouerne thou for vs Also that they may knowe they haue a large promise that God being called vppon will heare them and helpe them This clause then Except the Lorde keepe the citie is against them which call not vppon God but by their owne wisdome presume to builde the house and kepe the citie To them it is said that they shall labour watch in vaine The keeper he calleth a King a Prince a Magistrate For in a litle word he comprehendeth the greatest and highest matters in the world For God is a great a mightie God who hath a large mouth and with smal words he vttereth vnto vs mightie matters Princes and Magistrates therefore he calleth keepers which are appointed and ordained to gouerne common wealthes But they watch in vaine saith he except the Lord him selfe assist them and their trauells take no such effect as they would but if the Lord be absent they doe nothing else but torment and crucifie them selues in vaine I haue seene some which haue tyred them selues day and might with continuall labour and yet were they not able to liue thereby They spent no time in idlenes no time in play notwithstanding they liued miserably with their wiues and children Others pitying their case admonished them y by this continuall â—oyle they should
such wayes as he liketh best But afterwardes the matter falleth out contrary to his expectation Now his wife lyeth sicke now his children dye now one calamitie or an other hapneth An other man deuiseth an exact forme of gouerning of the common wealth but experience teacheth him that he is miserablie deceaued All this is done and in deede wel done to the end thou shouldest knowe that God will not suffer thy presumption vnpunished which goest about by thine owne wisedom and policy to take from him his diuine power and maiestie But if no trouble happen to such presumptuous and carelesse wretches it is a manifest token that great and horrible calamities hang ouer their heades which at length they shall feele and shall not escape To be briefe there is no kinde of life wherein ye shall not see verie many thinges come othewise to passe then a man woulde looke for Howe many thinges haue hapned to our aduersaries the Papistes contrary to their expectation And of those thinges whereof they thought them selues to be most sure and certeyne what haue they brought to passe So it hapneth to euery Magistrate and to euery familie that many tymes they can not accomplish that they take in hande What gayne they then by their policies and paynefull trauells but vanitie in that they torment them selues without any profite and so spende their liues that there is almost no tyme wherein they enioy a quiet minde So shall ye finde some Princes to be most happie if they woulde quietly enioy those giftes wherewith God hath endued them And this is the meane whereby they might so doe if they woulde commende 〈◊〉 vnto god But what doe they They take vppon them those thinges which are aboue their power and not required of God and lose that happines which they did enioy and with these cares and trauells they afflict and torment them selues euen vnto death And worthely For why doe they so arrogantly take vppon them those thinges which God requireth not at their handes and doe not quietly enioy those thinges which they possesse As Salomon sayth There is an euill which I haue seene vnder the Sunne and it is muche amongest men A man to whome God hath giuen riches and treasures and honour and he wanteth nothing for his soule of all that it desireth but God giueth him not power to eate thereof c. For if we could be content with those thinges which we haue and quietly vse the giftes of God and so reioyce with our wife our children and families geuing thankes into God for the same and with a good conscience doing our dutie in our vocation what could be so happy as we But we doe that which this verse forbiddeth We rise earely we lye downe late we torment our selues and with sorrowe we eate our breade This is the life of man throughout the whole world as the holy Ghoste here witnesseth The cause is for that no man is content with his owne state The benefites which God hath bestowed vpon vs to vse and enioy we doe mislike And as we doe not way or consider our owne good gifts and commodities so haue we a loue and liking of other mens and couet the like And what haue we thereby Uanitie of vanities bread of affliction vnprofitable care and trauel lying down and rysing vp in vaine Wherefore the godly alone doe content them selues with those good thinges which they enioy For they knowe that God is the giuer and gouerner of all good thinges Wherefore they laboure with an vpright heart and those things which they get with their labour they vse as the gifts of God do not presume to be the authors and efficient causes thereof therefore they haue quietnes and peace of conscience And if any trouble happen they can ouercome it with Iob saying God hath giuen and God hath taken away the name of God be blessed So can they bothe vse the good giftes which they haue and also ouercome all troubles and calamities The flesh can doe neither of these but is occupyed only about such thinges as it would haue and whilest it seeketh and traueleth for the same it loseth the good thinges which presently it doth enioy As did Esops dogge which in snatching at the shadow lost the flesh which he had in his iawes and the shadow withall This dogge therefore is an image of the whole worlde wherin ye may se as it were one master of the houshold to whom God hath giuen a wife children a family substance c. These thinges are the flesh in the doggs mouth What doth he now The giftes which he hath he doth not regarde but afflicteth him selfe with other vaine cares for such thinges as he hath not nor shall euer attaine vnto But these thinges can not be learned out of bookes ▪ but experience and practise is the onely glose that interpreteth this Psalme For I my self also doe vnderstand these matters and can teach them vnto others Yet often times it so commeth to passe that I weary my selfe with vaine labours and trauells The cause is for that the desire and presumption to be like vnto God ▪ which is in vs ▪ and begun in Paradise can not be vtterly shaken of no not in the Sainctes and children of god Nowe the more a man hath of this originall poyson the lesse quietnes of minde and inward peace he hath according to that saying of Augustine Thou hast commaunded Lord and so commeth it to passe that euery vnordinate mind should be a punishment vnto it self For like as drunkennes bringeth with it his owne punishment that is to fay cruditie and headach so an inordinate mind bringeth with it the bread of sorrow and laboureth in vaine This is it which I sayd before that this sentence is to be vnderstand not onely of artificers but generally of all men in all offices and callings that it is in vayne for them to rise early that is to say to be curious and carefull and to presume of them selues in any kind of life So the Magistrate riseth earely when he hath a care that all thinges may be done as he hath determined Likewise in all kindes of life to rise earely is when a man hath no quietnes no time of rest from cares and trauells vnlesse he obteyne that he seeketh for But all this is in vayne Hereof haue I seene innumerable examples and ye shall see the like if ye liue Yong men because they lacke experience doe not yet vnderstand these matters But in time ye shall see that in all states and kindes of life in husbandmen artificers the learned vnlearned Magistrates Kinges Princes ye shall see I say that they rise earely that is they are carefull they appoynt certeyne endes whereunto they direct all their deuises and policies They make them selues efficient causes and take vpon them to rule all thinges by their owne wisedom This the Gentiles also did see and therefore they sayd that fortune beareth rule
Cicero sawe him selfe to be the onely Oratour of the common wealth of Rome and he sawe also what ought to be done and howe all thinges ought to be gouerned but because he lacked the feare of God and imputed all to his owne deuises his owne wisedom and policie excluding God therefore God woulde showe vnto him by his owne experience that wisedom and policie is not enough for the executing and accomplishing of such weightie matters but that the blessing of God is required from aboue Wherefore Cicero did not onely no good in the common wealth with his wise counsell and great wisedom but also procured his owne destruction The same may we say also of worldly wealth and riches Riches are not euill but they are the giftes of God as wisedome is Therefore the Lorde giueth vnto vs the vse and possession thereof But when the rich man will say these thinges are mine these haue I gotten by mine owne labour and industrie and beholdeth them as his owne birth this is euill and is that diuilish presumption and that desire to be like vnto God the which our first parents being deceiued by the Deuill beganne in Paradise and all we which came of them doe bring with vs As impossible therefore as it is for vs to put of this flesh which we carry about with vs so impossible is it vtterly to cast away this presumption and desire to be as Gods. Notwithstanding the godly doe fight against it and from day to day stil they mortifie it more and more vntill at length it be wholy abolyshed togither with this life The godly therefore to whome God hath giuen worldly goodes and riches doe say In deede I haue wealth and substaunce but this is not my worke but thy blessing O Lord and thy gifte which thou hast giuen vnto me by the meanes of my labour But if thou haddest not giuen it thongh I had laboured neuer so much I shoulde haue had nothing But the worlde sayth otherwise I haue a faire wife I haue sweete children By whose gifte and benefite Forsooth mine owne Nay sayth the Lord Seeing thou doest so arrogantly presume vppon these thinges as thyne owne thou lyest And for a token hereof I will cause that thy children shall dye or shall be defiled that thy wife shall lye sicke or become an harlot or else shall consume thy goods c. An other hath faire houses gay and sumptuous buildinges If you aske of him how came you by these things by whose meane by whose deuise and policie He aunsweareth Euen by mine owne No not so sayth the Lorde and that thou mayest see it to be true I will bringe to passe that eyther they shall be consumed with fire or else before thou shalt enioy them according to thy desire thou shalt dye An other quietly and peaceably gouerneth a common wealth a dukedome a kingdom By whose power and policye By mine owne sayth he Not so And that thou maiest see the same to be true either sedition warre or some other trouble shall be raised vp that thou shalt wonder and say who could once haue thought that these thinges shoulde haue come thus to passe Against this presumption this Psalme armeth vs teacheth euery one both Prince and people high and low to say My wife my children my family my goods the publike peace the coÌ„mon wealth c. are the gifts of god These I wil vse with thankfulnes so long as it shall please God and as he shall giue me the vse thereof If my wife or my children dye if any trouble come either publikely or priuately I wil say O Lord I was the possessor of these benefites thou gauest them and thou hast also taken them away I will therfore patiently beare this losse Notwithstanding the possession there of could not alwaies haue continued c A mind thus â—â—med instructed shal be wel able cherefully to beare all aduersities which the wicked are constrained to suffer with great anguish and sorowe But they heare not these thinges Therefore they finde feele that to be most true which this Psalme sayth It is in vaine for you to rise earely Yea they are their owne tormentors and their owne deuils which miserably vexe torment them selues but altogither in vaine For why doe they not harken and giue eare vnto the word Beholde therfore all common wealths al kingdomes either of the Romanes the Athenians the Lacedemonians the Thebanes or others whereof any historyes are extant and ye shall see a true image and liuely resemblance of this verse Verse 2. But to his beloued he will giue sleepe or rest or else To his beloued he will giue by sleepe After that he had before sufficiently reproued that presumption and desire to be like gods which is naturally rooted in vs now he proceedeth to the other part of this Psalme in the whiche he teacheth that all thinges come from the blessing of god For this is in deede the right order of teaching first to destroy that which is false and then to builde vppe that which is true and sound For it might be demaunded what is then to be done if our power and wisedome doe nothing auaile As we see it came to passe in Cicero in whome there was as great wisedome as was possible to be in a man and yet he did no good therewith but hurt both him selfe and others He did not offend by ignorance as touching the affayres wherein he had to deale What then was his offence with his wisedome he toyned presumption because that he thought the administration of the hardest matter in the whole worlde to be the worke the effect and fruite of his wisedome Wherefore although there was in Cicero as I haue saide and as his workes do testifie so much wisedom as can be in any man yet was he not able to performe that he tooke in hande Therefore he could not see that ende of his labours deuises and polycyes which he looked for Like as it happened also to Demosthenes and many other excellent men whiche with like presumption tooke vpon them the like gouernment Whereas then the ende fell out contrary to their expectation there was in them no lacke of wisedom or wise and prudent gouernment but their owne folly was the cause therof in that they gloried not only in them selues but also in others that the people might magnifie them and say Behold we haue followed this man he hath brought these matters to passe c. as that verse of Cicero doth declare O happie Rome sayth he when I was made a Consul thereof Is not this an arrogancie intolerable and worthie to be beaten downe In the ende therefore he singeth an other song as in his epistle to Octauius it doth appeare And this is to make of that gift of God a work of the pride of man or rather of the deuill If then Cicero and Demosthenes since their wisedom their wise counsells and deuises haue deceaued them should
nowe demaund this question what is to be done Shall wisedom be reiected Shall the common weale be neglected and forsaken c. Salomon aunswereth No not so But sayth he ye must rule ye must gouerne the common weale with counsell and good aduise So he biddeth the master of a houshold to marry a wife to till the ground to nourish his family c. but yet so that this sentence must alwayes stand he will giue to his beloued by sleepe He will giue that is what so euer a man hath he must acknowledge the same to be a gift Also he will giue to him which is his beloued and he wil giue also by sleepe So that it shall be a gift and a gift giuen to his beloued and easily giuen This is the summe effect of this verse briefly expoūded which he will afterward more largely declare by the partes thereof So that what so euer thou beholdest thy selfe thy life thy body thy wife thy children peace and quietnes good successe c thou must acknowledge the same to be the gift of the Creator giuen vnto none but vnto his beloued In the former verse therefore as I haue sayd is set forth a liuely resemblance of the whole world wherein are men not beloued but starke madde through a carnall presumption and desire to be like vnto God which will rule all thinges by their owne deuises and policies These men haue no gift for as much as that which they haue they doe not acknowledge as a gift nor say These thinges God hath giuen vnto me And albeit Cicero and other Philosophers doe sometimes confesse that these thinges are Gods giftes yet they doe not so beleue for they them selues will bee as Gods which with their owne counsells wisedome and wise policies haue defended the common weale enlarged the Empire preuented imminent daungers and troubles c. Through this presumption they prouoke God to send amongst them some Annibal or some Pirrhus or to stirre vp ciuill warres by Silla Pompeius or the conspiracie of Cataline with other seditious persons that so they might knowe them selues not to be the gouerners of so high and weighty matters Thus the wicked also and the godles haue the giftes of God although they vnderstand not that they are giftes But this must we vnderstand and knowe Wherefore if thou hast married a wife if thou be a Magistrate in the common weale or liuest in any other calling be wise heare the word of God and vnderstand what thou art and what thou art not Adorne thy wife thy children thy family thy substance with this title that the Lord hath giuen them that is to say thinke euen from thine hart that they are the giftes of God which God hath giuen thee and requireth nothing else againe for the same but that with a thankful hart thou shouldest acknowledge the same to be his giftes But this to doe is also the gift of God as it is sayd in the .8 chapter of the booke of wisedome I knowe that I coulde not keepe my selfe chast except God gaue it vnto me and that was a poynt of wisedom also to know whose gift it was He therfore which certeinly perswadeth him self that his wife his children his goods are the gifts of God is not proud through the successe thereof because he knoweth them to be Gods giftes and not his owne worke or his owne glory The husband being thus perswaded hath a pure reioycing in his wife and children because he knoweth that they are the giftes of God and he enioyeth them with thankes giuing so long as it pleaseth god If God take them away againe he beareth it patiently and eateth not the bread of affliction because he is the beloued of God and he liueth as though he were in a sleepe and whiles he sleepeth the nette is drawne according to the prouerbe that is all thinges prosper and goe well with him Thus the godly man vseth Gods giftes and that rule that gouernment which is committed vnto him by god Genesis 2. He eateth he drinketh he sleepeth he reioyceth in his wife his children his substance with thankes giuing saying Lord God it was thy gift and it is thy gift If thou take it away thine it is againe c. So resteth his hart in true and godly quietnes But the wicked haue the bread of affliction and sleepe not no not in the night But the godly man not onely in the nyght but all the time of his life sleepeth sweetely that is he hath a cheerefull and a quiet conscience and resteth as it were in a softe bedde He leaueth vnto God the chiefe gouernment of all things he enioyeth Gods giftes and knoweth him selfe to bee Gods instrument and so hath all thinges in rest as it were by sleepe geuing glory vnto God and in doing nothing he doth all thinges and in doing all thinges he doth nothing Thus hauing before sufficiently reprehended and condemned the presumption of mans wisedome and strength he sheweth the true cause and also the chiefe master and gouerner of families and common weales to witte the Lorde him selfe And here he vseth a maruelous breuitie he giueth to his beloued sayth he by sleepe This sleepe whereof he speaketh must be referred to the rest and quietnes of the minde and conscience and not to the rest of the fleshe or of the body We muste labour and trauel as touching the body but with a cheerefull conscience looking assuredly for the blessing of God as in Genesis it is written that all our welfare and all that we haue consisteth in the blessing of God and not in our owne labour and industrie Nowe he procedeth and that which before he briefely expounded he declareth more at large in the same order whiche before he obserued firste speaking of housholde gouernment and afterwardes of politike gouernment Verse 3. Behold children are the inheritance of the Lord and the fruite of the wombe his rewarde Not onely the wordes but also the phrase and manner of speech are diuine and heauenly which the holy Ghoste and the Scripture here vseth The meaning then is this Behold this is the wisedome this is the rule and the meane to iudge rightly of housholde gouernment and matrimony that children are an heauenly inheritance that is to say the gifte of God and that the fruite of the wombe that is what so euer is borne of the wombe is a rewarde that is to say the gifte of god It is not besides the purpose if here for a difference yee sette children in the first place as the malekinde and in the second place the fruite of the wombe as the femalekinde of all liuing creatures but specially of mankinde But all commeth to one thing that is to say to be a Father or to be a Mother is not the worke of man but of god And albeit the husband begetteth childrē by his wife the wife conceaueth by the man yet both are the gifts of God and both are the blessing of
should not perish through necessitie And although some times it hath so happened that mothers haue deuoured their children yet a few examples do not take away this general rule For these were speciall examples of the wrath and of the plage of god It is one thing to speake of God as he is offended and sendeth plagues and an other thing to speake of him as he gouerneth and nourisheth vs Wherefore we see the children of such as liue miserably with bread and water to haue healthfull bodies liuely and well liking Againe we see many folkes children which liue in great wealth and pleasure to goe like ghostes leane pale and pining And why so because children are the gift of God whom God him selfe hath created Wherefore he giueth those things withall which children can not lacke as the first creation of man doth declare For before that Adam was formed of the earth God the maker of the earth prepared the same as a house for him to dwell in And this house he left not empty and vnfurnished but replenished it with all kindes of wealth riches and all good thinges that he might shew vnto vs the posteritie of Adam that he would be our father would keepe guide and gouerne vs and giue vnto vs all thinges plentifully so that we would beleue Likewise whiles the childe liueth yet in the mothers wombe it is not able to helpe it selfe but is nourished by God alone For what is it able to doe which lyeth yet without any sense After it is come into the world it hath the mothers breastes to nourish it as a founteyne ordeyned to that ende and purpose It hath bathes to wash it it hath clothes to lappe it in it hath the cradle to lye in and such other thinges as it hath neede of Moreouer there are not onely women at hande to doe what so euer is necessarie about the infant but Angells also as many notable examples doe witnesse And to what ende are all these things done To shewe that God will preserue his giftes and benefites Wherefore children are here to be taken not for children onely that is for flesh skynne and bones but for all other thinges that perteyne vnto children In like manner by the wife and the husband we must vnderstand not their bodies onely but their habitation meate and drinke apparell and all other thinges necessary for the maintenaunce and gouernment of a family And these are the excellent giftes of God whether they bee great or small For God doth not distribute them to all men alyke Notwithstanding although they bee but small yet in that they are the giftes of God they are great and liberall For like as we rather esteme and regard the rewards of Princes by the boūtifull heart and minde wherewith they are giuen then by the valewe and worthines thereof be they neuer so small euen so although God hath giuen vnto thee but a small portion poorely to susteyne thee and thyne withall yet lette the good will and the blessing of God content thee and thereupon rest because thou knowest assuredly that God loueth thee and of loue hath giuen the same vnto thee which if he take from thee againe thou shalt be more able to beare it patiently because thou knowest it to be not thine owne but the gift of god Thus is thy mind quiet at rest whether thou haue plenty or whether thou lacke When thou doest thus cloth and apparell and as a man would say incorporate God with his owne benefites then doe those benefites become more large and plentiful how smal so euer in outward appearance they seeme to be This may suffice as touching the meaning of the Prophet Now it remaineth that we should say some thing concerning the grammaticall sense and signification of the wordes which because of the Hebrew phrase and maner of spech is somewhat obscure For where the Prophet sayth Children are the inheritance of the Lord we may say Children are the gift of god For in the Hebrew tongue this word inheritance hath a large signification Inheritance the Hebrewes doe call the land diuided among the people by Iosua Hereof it commeth that this word is applied to all donations and free giftes For the land of Canaan was giuen only to the children of Israell Whereupon all possessions proprieties and free giftes are called inheritance So is it sayde in the Psalme Thy lawe is mine inheritance that is a gift which thou hast giuen vnto me We vse this word otherwise for that which is giuen to vs by our parents But in the Hebrew tongue it is taken for a gift or a portion giuen of God. Where he sayth and the fruite of the wombe is his rewarde we may say Children are the bountifull and the free gift of the lord It is a repetition of that which goeth before As if he sayd The benefite which we receiue of the Lord as it were by inheritance is children the gift which the Lord bestoweth vppon the godly and proceedeth from his liberalitie is the fruite of the wombe So that inheritance and reward signifie both one thing that is to say the gift and liberalitie of the lord So we reade Ieremy 31. Refrayne thy voyce from weeping thyne eyes from teares for thy workes shall be rewarded sayth the Lorde Also Matth. 5. Reioyce and be glad for great is your reward in heauen Likewise 1. Cor. 15. Be ye stedfast for as much as ye knowe that your labour is not in vayne in the Lord that is it shall be rewarded This is the doctrine of the holy Ghost concerning the true and Christian gouernment of housholds and familyes to beleeue that children and all thinges else are the gift of god When we assuredly know◠that we receiue all things at Gods hands as the only giuer thereof then do we learne by a goodly consequence which the holy Ghost here teacheth vs how we may beare ouercome all miseries and calamities so that if either wife or children dye or if any other aduersities or miseries happen we may say with holy Iob The Lord gaue and the Lord hath taken away blessed be the name of the Lorde For reason being now lightned by the word doth acknowledge Gods blessing and giueth thankes vnto him for the same and in aduersitie doth not repugne or repine against the will of god Not that we can lose the giftes of God without sorowe and heuinesse of the flesh for we doe not here goe about to comfort the fleshe but the spirite Albeit the very Sainctes and children of God also doe feele these troubles notwithstanding they are not oppressed and ouercome therewith Like as Iacob was in great anguish when he had lost Ioseph yet he did not despaire he did not blaspheme but suffered this calamitie patiently because he knewe that as Ioseph was the gifte of God so he was taken away againe also by god He therefore that hath a minde thus prepared and instructed shall not be ouercome with
they will not goe talke eate or drink togither This is a deuilish life Wherefore this exhortation must be diligently learned and exercised that through patience we may endure and ouercome all labours sorowes and vexations beeing contented with this benefite that we knowe this kinde of life to be acceptable vnto the Lord and that in it and by it he will blesse vs Thus with a merry and a cherefull conscience we shall ouercome all troubles and tentations whatsoeuer Verse 3. Thy wife shall be as the fruitefull vine on the sides of thy house thy children like the oliue plantes round about thy table We haue hearde two singular commendations of holy matrimony where the husband the wife doe liue togither in the feare of the Lord walke in his wayes namely that this life is acceptable vnto God and that he will blesse the same Therefore we are here exhorted and encouraged patiently to endure the cares and troubles which God hath allotted to this kind of life to the ende that whiles we are beaten downe humbled and kepte vnder by these troubles the corruption of the fleshe may be mortified and the infirmitie of nature may be healed For where as the idle bellied Monks taught men to sequestre them selues from all labours and trauells and from all worldly busines and to seeke a solitary life where they might liue in all ease and quietnes the Prophet here teacheth that this pleaseth not god But this is it that pleaseth God that we should be tossed with troubles and shaken with tentations knowing that God hath appoynted vs here to suffer labours sorrowes and vexations both actiue and passiue which matrimony bringeth with it He sayth not that we must liue in idlenes and eate the labour of other mens handes as the Popes holy Sainctes those Epicures and delicate Martyrs doe Moreouer I somewhat touched before that Hierome and some other also after him did dispute as touching this Psalme why Dauid commendeth the life of a godly man to be so happy if he haue a wife since that in the holy Scripture there are so many holy men which liued a single life as peraduenture Helias and Helizeus did with other like albeit of these men he can not thus certeynly affirme but Ieremy he may To this I aunswere that the Prophet here meaneth nothing els but to enstruct the godly as touching this kind of life instituted of God and goeth not about to compell all men to marry but teacheth those which are married or entend to marry to know and vnderstand what they haue when they haue wiues so that both the single life and also matrimony may haue their libertie The meaning therfore of the Prophet here is nothing else but to commend and set forth the gift of God and not to compell any man to marry For one and the same spirite hath distributed his gifts to some after one maner and to some after an other We are all in one body and we are all bewtified with one and the same spirite but not after one maner Let them therefore to whome it is giuen to receaue this abyde still in their single life and let them glory in the Lorde On the other side let those that are not so strong but knowe and feele their infirmitie that they can not liue both chast and out of matrimony let these I say consider more their owne infirmitie then the discommodities and troubles that belong vnto matrimony and let them knowe that they haue an excellent remedy created of God for their infirmitie and therefore the Scripture calleth the woman a helper vnto the man Wherefore although we be vnlike in giftes yet let euery one of vs serue God in our gift and calling shewe our selues in all godlines to be the true and faythfull familie of that great and heauenly housholder This is then as I sayde the purpose of the holy Ghost to extoll and magnifie this gift of matrimony since it is so despised in the world and the true prayses thereof are so hid and darkned partly by the corruption of the flesh which can feele nothing but present troubles and partly by the suggestions of the Deuill and sclaunders of the world and yet so notwithstanding that other giftes lose not their commendation Let widowes let virgins abide in their calling The holy Ghost here speaketh nothing of our virgins but of matrimony onely to the ende that they which liue in that state should knowe and acknowledge their gift Now whereas Hierome both vngodly and without all iudgement obiecteth that Abraham Isaac and other Patriarkes married wiues when they were of great yeares and liued many yeres also in matrimony without children and therefore were not blessed according to this Psalme I deny the consequence For Abraham Isaac others were blessed euen before they married wiues or had any children Like as also widowes and virgines which do beleue are baptised are blessed And as touching the Psalme it speaketh of the gift onely compelleth none thereunto but adorneth bewtifieth it with this singular commendation because it is so miserably defaced and contemned in the world The Pope and his Cleargie doe pretend that they eschewe mariage for the loue of chastity But that is false We must beleue S. Paule rather who foretold that they should contemne matrimony being ledde with the spirit of error and not with the loue of chastitie especially seeing they haue made a lawe whereby they forbid matrimony Therefore they speake a lye through hypocrisie when they say that the loue of chastitie is the cause why they abhorre matrimony For neither are they chast neither can they be chast as their abominable life and wicked practises do declare But this doe they that they may liue in ease and securitie and be free from all the cares and troubles of matrimony And againe that through hypocrisie they may winne vnto them selues an opinion of great holines amongst the people and be reuerenced in the worlde as spectacles and very Angells rather then men and so be counted worthy to eate the labour of other mens hands This is the holy that is to say the execrable chastitie of our Papists Munkes Frears Priestes and Nunnes They that after this maner absteyne from matrimony are very Antichristes according to the saying of Daniel who foresheweth that this is a most euident marke of Antichrist that he shall not care for the desire of women The same place doth the ordinary glose also apply vnto Antichrist with these wordes that he shal make a great shewe of chastitie to the ende he may the more easily deceaue We also adde this cause moreouer that they make this glorious pretence of chastity and holines because they would liue in ease and idlenes eschewe the cares and troubles that matrimony bringeth with it which are meete necessary for a godly man if it please God to lay them vpon him Thus ye see that matrimony is a good an
the cause why cities were first builded that men ioyning their strēgth power to gither might be able to defend them and theirs from the force and crueltie of others Afterwards when there was not ayde and helpe enough in one citie many ioyned their powers togither So common weales and kingdoms were first begunne to stablish and mainteyne peace which married persons haue neede of Nowe that nature did thus vnite and ioyne these thinges togither and taught men so to do reason it selfe doth see and perceaue But the true cause the holy Ghost here setteth forth to witte that these thinges come of the blessing which the Lord giueth to married persons but specially to the godly who ought to knowe and acknowledge that the first blessing is to feare God the next is to haue wife and children the third to enioy politike peace and quietnes What wouldest thou haue more Wherefore for thy vine and oliue plantes which thou hast in thy house thou shalt see that the Lord giueth Kings Princes lawes and whatsoeuer is necessary for the defence and preseruation of the common weale and peace And here we are admonished that since Kinges Princes and Magistrates are ordeyned for the benefite of married persons and families they ought likewise to yeld obedience vnto them and whatsoeuer else they haue neede of whiles they watch for the preseruation of peace For they are the ministers of God as Paule calleth them giuen of God for this purpose that we may enioy his blessinges in peace Which peace how great a benefite it is the common prouerbe of the Germanes witnesseth which sayth that a man which hath two kine should giue the one that he may quietly enioy the other For what auayleth it thee if thou haue thy house full of riches and are not able to defend the same against theeues and robbers Seeing therefore that this is done by the Magistrate yea seeing that iudgement and lawes doe restore that to the owner which is vniustly taken away good cause there is why honour and obedience is to be giuen to the Magistrate as the minister of Gods blessings which he bestoweth to the married persons For this third blessing of matrimony is here recited of Dauid that they may see the wealth and welfare of Ierusalem that is to say that they may see Ierusalem flourish first by true religion and sounde doctrine and secondly by godly Magistrates For these are the benefites and blessinges not onely of one house but of all Ierusalem Thus the holy Ghoste commendeth vnto vs the giftes of God in a goodly order The firste is the feare of god This feare comprehendeth the thinges which are conteined in the first table Nowe for the feare of God afterwardes God giueth house and famylye Thirdly for houses and familyes well ordered and gouerned in the feare of God followeth also the thirde blessing that is to say a happy common weale Wherefore let vs learne to vnderstande rightly the benefites which we receaue by godly Magistrates and for them let vs be thankful Againe let vs learne that this gift of God to haue good Magistrats is giuen vnto those and for those maryed persons and those familyes which feare god Which gift the wicked also doe enioy but yet no otherwise then swine doe their draffe and swill without any thankes giuing vnto God or thankful remembrance of this or any other of Gods giftes For as the destruction of Sodome was differred because of Loth so oftentimes for a fewe godly familyes or a godly Prince God blesseth the whole common weale Verse 6. That thou mayst see thy childrens children and peace vpon Israel It is giuen to many to haue children in matrimony and to many it is not Therefore we sayd before that this is a commendation and not a promise perteining to euery man perticularly but generally vnto matrimony to the kinde of life it self So vnto some it is giuen to see the children and nephewes of their children To some againe matrimony is all togither barren and fruiteles For these things the Lord distributeth to euery one as is most expedient for them Notwithstanding the godly married persons must pray vnto God for them and most commonly also they doe enioy them And maruelous is that naturall affection and loue especially in olde men which they beare vnto their childrens children for they loue them more tenderly then their owne Wherefore for as much as this Psalme tendeth to the setting forth and bewtifying of matrimony and wisheth all felicitie to the married persons the holy ghost addeth this moreouer concerning their long and fruitfull posteritie as a singular comfort because he would omit none of those good blessings whiche are giuen of God to suche as are marryed though not to all yet to the most parte Nowe although we sayde before that all such prayers haue a promise included in them yet notwithstanding this is the maner of corporall promises that God giueth them so as is most profitable and expedient for euery man Wherefore we must apply the promise which is included in this prayer to the kind of life it selfe and not to euery married person namely that such as liue in godly matrimony and feare God shall encrease and multiply vnto a fruiteful and a great posteritie and that for their sake the blessing shall flowe vnto all the people as he addeth in this clause peace vpon Israell that is to say all wealth and prosperitie I wish vnto Israell for thy sake Thus the Psalme commendeth and defendeth matrimony against those spitefull sclanders and reproches of the world which can not iudge but according to the sense and feeling of the fleshe Wherefore as it is offended with the troubles and burthens of matrimony so is it offended also with those things which happen in ciuill gouernment when it must obey lawes pay tribute to the Prince or be are any other like burthen For it would so liue that what soeuer is best or most pleasant in matrimonye that onely it would enioy without all griefe or molestation As we may see there be many whiche marry wiues because they imagine that there is nothing in matrimony but mere loue amorous delites and fleshly pleasures In like maner how many shal ye find which through an inordinate loue and desire of glory seeke to rule and be in authoritie But afterwardes when in matrimony they must suffer troubles and vexations and in politike gouernment enuy hatred cursed speaking and sclaunders they cry out that they were deceiued and become impatient Yea it can not otherwise be but that these things must so come to passe For that which is the best and most excellent in both kindes of life the blessing of the Lord I meane they nothing esteme Wherfore we must haue a speciall regard vnto the blessing and we must haue also the word of God before our eyes to the ende that when all other thinges are full of daungers full of troubles miseries and vexations we may rest and
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
call grace heauen it selfe by the which we haue an open passage vnto heauen and the which we can neuer atteyne vnto by the law by workes or by our owne endeuour but rather as a most large heauen it receaueth vs beleuing that by adoption we are made righteous before God through Christ. Hereby we may see what the entent and purpose of the Prâ—phet is in this Psalme namely to teach vs the true way to righteousnes life and saluation Againe to shew vs the way how to escape death sinne and the wrath of God that out of this life we may passe to life euerlasting And in teaching of these things he sheweth his owne experience and layeth open vnto vs his owne hart which the holy Ghost had exercised and scholed with many tentations that so he might atteyne to this doctrine wherein he goeth about here to enstruct vs also The summe whereof is that he resteth wholy in the hope of Gods mercie and in the sure trust of the forgiuenes of his sinnes But these thinges shall more clearely appeare hereafter in expounding of the Psalme Verse 1. Out of the depth haue I called vnto thee O Lorde It may seeme that the Prophet vseth here moe wordes then needeth But he that considereth well the cause which forceth him to burst out into these wordes shall see that no plentie of wordes could expresse the sorrow and anguish of his wofull hart nor sufficiently declare his daunger For it was no light or common tentation that vexed him He complained not of the perills that he was in by the rage of Saul by his sonne Absolon by the false Prophets and others nor of any other tentations which proceede of malice and hatred wherewith the world persecuteth the godly but he setteth forth here the griefe of a vexed and wounded conscience the very sorrowes of death when a man feeling his hart as it were oppressed with desperation thinketh him selfe forsaken of God when he seeth his owne vnworthines and desertes accused before God as a terrible iudge yea when it seemeth vnto him that God hath not onely forsaken him but cast him away for euer hateth abhorreth him for his sinnes These teÌ„tations are much more terrible then those which men commonly fall into for they are not without daunger of soule eternall saluation Therefore he vseth here this maner of speech saying Out of the depth I call vnto thee c. As if he should say great are the troubles wherewith I am oppressed For I feele mine owne sinnes and the iust wrath of God vpon me for the same neither can I find reliefe or comfort to my restles afflicted soule Against the malice of men wherewith they molest and vexe vs there are remedyes to be found but this wound is vncurable except the Lord send helpe and succour from aboue And in dede such troubles as the godly are commonly exercised withall as the losse of goods wife children such other may yet be ouercome or borne with patience Moreouer in those which are counted inferior sinnes as the offences of youth the deiect broken herted may more easily be raised vp againe But these afflictions seeme to them and are in deed vntollerable when they feele them selues oppressed with such horrible and hellish cogitations that they can see nothing else but that they are caste away from God for euer They therfore that feele such bitter tentations haue here an example that Dauid in him selfe felt and had experience of the like For it maketh the tentation much more greuous when they which are thus afflicted feele that as to them it seemeth which none else doe feele but they alone We must learne therefore that euen the godly haue euer suffered the same afflictions and haue bene beaten downe euen to death with the terrors of the law and sinne as we may see here by the example of Dauid crying euen as it were out of hell and saying Out of the depth doe I cry vnto thee O Lord c. But it is not inough for vs to knowe that we sustaine not these troubles and tentations alone but we muste also learne the way whereby such as haue suffered the like tentations haue beene raysed vp againe And here ye se Dauid what he doth Ye see whither he flyeth in his great distresse He despaireth not but cryeth vnto the Lord as one yet hoping assuredly to find reliefe and comforte Rest thou also in this hope and do as he did Dauid was not tempted to the end he should despaire Thinke not thou therefore that thy tentations are sent vnto thee that thou shouldest be swallowed vp with sorrowe and desperation If thou be brought downe euen to the gates of hell beleue that the Lord will surely raise thee vp againe If thou be brused and broken knowe that it is the Lorde which will heale thee againe If thy hart be ful of sorrow and heauines looke for comfort from him who hath saide that a troubled spirite is a sacrifice vnto him It is expedient also to haue some faithfull brother at hande which may comfort vs in these bitter conflictes For God would that in his Church one should help to comfort an other as meÌ„bers knitte togither in one body and he hath promised that when two are gathered togither in his name he will be the thirde amongest them And doubtles nothing comforteth an afflicted conscience so much as to heare some godly brother declaring out of the word of God that such terrours and afflictions are sent of God not to destroy vs but to humble vs therby to make vs to acknowledge the great mercy of God offred vnto vs and to receiue the same with thankful harts But if in this distresse we be destitute of the helpe of such faithfull brethren we must then doe as Dauid â—id in this place that is we must cry vnto the Lord pray as this Psalme teacheth vs Wherein ye see such sorrowfull and bitter sighes as liuely expresse in Dauid the great anguish of spirite from whence floweth such plentifull matter and yet nothing superfluous as compelleth him not onely to say that out of the deepe depth he cryeth and calleth vnto the Lord but he putteth the Lorde also in minde of his promise thereby to moue him the rather to giue eare vnto his prayer Verse 2. Lorde heare my voice let thine eares attende to the voyce of my prayers He speaketh as I haue saide before to the same God whose seate was in Ierusalem like as we now speake vnto that God and call him father whom we knowe and worship in Christ alone On this God with deepe sighes he calleth that he would with the eye of mercie looke vpon him and gratiously harken vnto his prayer But if we thinke that we can not pray with such a minde or with such feruencie of spirit as these words doe expresse we must consider that Dauid him selfe did not thus pray in his anguish and in the
righteousnes or vnrighteousnes but if thou wilt marke our iniquities if thou in iudgement wilt demaunde whether we be righteous then must we needes perish Wherfore we appeale from thy iudgement vnto the throne of thy mercie If we haue done any thing well it was thy free gift alone Looke vpon vs therefore with the eyes of thy mercie and not with the eyes of the iustice of thy iudgement For if thou doe not pardon our iniquities and close thine eyes that thou behold them not we shall not be saued c. This light of doctrine we see that Dauid followed euen in the darkenes of the lawe But our case is nowe much better for as much as we see these thinges clearely sette before our eyes in the newe Testament For what teach we else at this day but that we are saued by fayth alone in the death and blood of Christ that by the merite of Christ onely our sinnes are couered and taken away according to that saying Blessed are they whose sinnes are forgiuen Forgiuenes of sinnes then is that heauen vnder the which we dwell through our trust and confidence in the merite of christ For he that beleueth shall not be condemned but shall passe from death to eternall life Dauid addeth here no expresse mention of Christ and yet because he hopeth for mercie therefore he loketh straight to this mercie seat that afterwards should more clearely be reueiled in the new Testament For ye see that he signifieth no lesse but if God should marke his iniquities he must needes dispayre For without remission of sinnes or knowledge of grace what haue we to rest vppon What safetie may we finde They therefore that put not their trust herein alone that by the death of Christ their sinnes are taken away and Gods eyes closed that he wil not see their sinnes must needes perish For this onely do the Scriptures set forth that our life resteth wholy and alonely in the remission of sinnes and in that the Lord will not see our sinnes but in mercie couereth them and will not remember them or lay them to our charge So that we must acknowledge confesse that we know nothing but the righteousnes of Christ Not that we should not now worke and bring forth the fruites of a holy life not that there is no sinne in vs or that God doth not hate the same but because God sayth and promiseth that he wil not marke our transgressions because we beleue in Christ and put our trust in him This shield whosoeuer holdeth out for his defence and hideth him selfe vnder it them God accepteth as his children because they haue a Sauiour but they that haue not are driuen to despaire For what can all their workes their merites their righteousnes doe seeing Dauid sayth If thou marke our iniquities O Lorde who shall be able to stand in thy sight In this verse therefore consisteth altogither which hereafter followeth Verse 4. But mercy is with thee that thou mayst be feared This mercie thou shalt not find in Moises in the lawe or in the works of the law not in Monkery not in a strait and painful life not in almes deedes c. Briefly this mercie thou shalt finde no where because it is no where but with the lord Mercie therefore is not our merite or our righteousnes but it is the free pardon of our sinnes by Christ alone Which mercy although thou shouldest afflict and punish thy selfe in a Monastery a thousand yeares or doe neuer so many so perfect or so holy workes thou shalt neuer find as the conscience which euen in a most streit and holy life feelleth desperation doth sufficiently witnesse But herein alone the conscience findeth rest and comfort when altogither naked without any addition of her owne worthynes it committeth it self to the naked and bare mercie of God and saith O Lord I haue thy promise that righteousnes commeth of mercie alone whiche righteousnes is nothing else but thy free pardon that is to saye that thou wilt not marke our iniquities I commend therefore vnto you this definition of righteousnes which Dauid here setteth forth that to marke sinne is to condēne Againe not to marke sinne is to iustifie or pronounce a man righteous And this is true righteousnes in deede when sinnes are not marked but pardoned not imputed Likewise in an other place also he defineth a blessed man and Paule allegeth the same defini-nition very aptly Blessed is the man saith he to whom God imputeth not his sinne He saith not blessed is the man which hath no sinne but vnto whom the Lorde doth not impute that sinne which he hath as here also he saith When sinnes are not marked These testimonies must be diligently collected and noted that we may see how that this doctrine is founded vppon the holy Scriptures and that all the confidence and trust that man can haue in the righteousnes of works or of the law is vtterly cut of in the iudgement of God. For this doctrine maketh all men alike and before God leaueth no difference For if by imputation onely we be righteous it followeth that not onely we be all sinners but that also there is no differenee betwene the learned vnlearned the wise and the simple the married and vnmarried the Prince and the plowman c. For this difference of degrees in the iudgement of God auayleth nothing but this onely auaileth before God that our sinnes bee forgiuen Wherfore if this doctriue had bene heretofore diligently taught all Monkry such other mōstrous kinds of life had not bene brought into the Church which the foolish people hath beleued to be more holy then others For what soeuer kinde of life a man be in this is the condition of vs all that we haue neede of forgiuenes of sinnes as Paule teacheth in the Actes where he sheweth that God suffered the manners of our fathers like as a good husband suffereth and beareth with the manners of his wife the maister of his scholers the Prince of his subiects Now if this eiuill life haue neede of such discretion and moderation that men should not be alwayes extreme and rigorous in dealing one towards an other how much more neede haue we that God should beare with vs in this our great weakenes and corruption If God should deale sharply with vs then should our transgressions dayly and continually moue him to marke straitly and sharply to punish vs But he will not marke our iniquityes This he requireth that we beleue in christ Then will he beare with vs then will he winke at our weakenes and pardon our transgressions yea in respect of our faith in Christ he will accept vs as righteous Thus Dauid turned him selfe from desperation to an assured hope and trust in Gods mercie For when we looke to our sinnes it can not be but we must needes be vexed and fall to desperation ▪ But we must not fasten our eyes vppon our sinnes onely
in the world therfore hath he ordained common wealths societies families that in no place there should be wanting occasion of wel doing But who is he that when he hath done these things to the vttermost of his power seeth not how much impuritie vncleānes remaineth especially if he should bring his workes forth into the sight presence of god Wherfore our redēption consisteth wholy and alonely in the mercie of God which we apprehend by faith in christ And we which through workes are vnprofitable seruauntes through grace which is giuen by Iesus Christ are made children Ioh. 1. So the true feare true worship true reuerence yea and the true knowledge of God resteth onely in mercie in that we assuredly trust that God through Christe is mercifull vnto vs To this seruice of God desperation and presumption are more contrary then fire and water But because the law bringeth either desperation or presumption therefore it followeth that by the law there is neither righteousnes nor true worship of god Notwithstanding the law conteined in the x. commaundements must be kept For he that ruleth must rule with diligence and he that is a subiect must obey There is emongst men a difference of degrees and persons Notwithstanding all do owe a reuerence and obedience vnto God and with faithfull diligence must doe what in them lyeth But because these are workes of the law we are by them no better then seruaunts and for them we receiue a reward of promise couenant But by grace we are made children heires of the kingdom The works then that follow do not make vs heires and children but are doone of heires and children as a witnes of thanks giuing and obedience Wherfore I cōmend vnto you these consequences that where no mercie is there is no God Also where no God is there is no mercie Likewise where is no mercie there is no feare or worship of God Yea there remaineth nothing but idolatrie and the righteousnes of workes These things whiles the law and nature doe rule and reigne can not otherwise be Wherefore all Poperie all Mahomatisme Iudaisme and Monkery with such like what so euer which doth not know and vnderstand and this propitiation this mercy is nothing before God but plaine Idolatrie albeit in shew it seemeth neuer so glorious For without the mercyseate there can be no feare of God but mere presumption Christian doctrine therefore doth not deny good works as our aduersaryes falsly and maliciously report of vs but it teacheth that God wil not straitly marke our iniquities but this he requireth that we beleeue and trust in his mercye because there is mercie with him that he may be feared and continue our god Who so euer then doe beleeue that God is mercifull and forgiueth sinnes for Christes sake doe yeelde a reasonable seruice vnto God they strive not with God about the law workes and righteousnes but casting away all trust and confidence in them selues do feare him because of his mercie and so are made children which doe receiue the holy Ghost and beginne to doe the lawe Of this doctrine the practises and exhortations doe now follow Verse 5. I waite on the Lord my soule waiteth and I put my trust in his word Here is plenty of words and yet nothing superfluous for they helpe to amplifie and set forth the matter more liuely First he setteth forth him selfe in this Psalme for an example of that doctrine which he desireth to be preserued and reteyned in the Church and he prayeth that he may be heard After this obteyning mercie he perceaueth that he was heard Nowe therefore he addeth moreouer an exhortation whereby he stirreth vp him selfe constantly to perseuere in this knowledge of grace and not to suffer him selfe by any meanes to be ledde away from the same As if he sayd I know that there is mercie with the lord This principall article I haue in some part now learned and some experience I haue had thereof in my selfe Now this remaineth for me to doe euen to waite vpon the Lord that is to trust in the Lord constantly to continue in this knowledge that I may find comfort consolation in that mercie which by experience I haue proued to be with the Lord and that I may hold fast this hope of mercie for euer The Prophet sheweth moreouer in this place how easily men are caried away from this knowledge to contentions and disputations either publikely or priuately When we tooke vpon vs the defence of true and sincere doctrine and were in a goodly forwardnes thereof at the first we were much troubled with seditious persons with Anabaptistes and other sectaries With these spirites whiles we contended our former exercise and diligence in setting forth this doctrine was almost forgotten For the truth is not lost by teaching but by disputing and contending And this euil commeth by disputations and contentions that the mindes of men are thereby as it were profaned and being caried away with the heat thereof they neglect those thinges which most of all they ought to regard So Eue in Paradise as long as she stoocke to the commaundement of God endured constantly But when she was moued by the Serpent to reason and doubt of the counsel of God concerning the forbidden fruite she was ledde away from the word and fell from god Moreouer Satan knoweth that the gates of hell are not able to ouerthrow this doctrine Therefore he laboureth by subtile and indirect meanes to bring that to passe which directly and plainly he dare not attempt He stirreth vp troubles and contentions in the Church which when with godly zeale we goe about to represse he wrappeth vs also in troubles before we beware and by litle and litle he leadeth vs from the care and consideration of this doctrine We must fight against heresies and heretikes I graunt but yet so that we be not wholy occupied therein and so forget or neglect this doctrine This daunger Dauid expresseth in setting forth his owne example so effectually As if he sayd It is a hard matter to abide stedfastly in this doctrine This shall be therefore my onely care and endeuour euen to wait vpon the Lord and to beware that this doctrine be not taken from me by any meanes Where he sayth My soule waiteth it is a proper speech of the Hebrewes and is as much to say as with my whole hearte I wayte or will wayte vppon the Lorde for it is an amplification of the former wordes He sayth not onely that he will wayte on the Lorde but he addeth moreouer with my whole hart I will wayte to signifie the vehement desire he hath that this doctrine might be preserued and mainteyned But this specially is to be marked which followeth I put my trust in his word The Iewes the Pope and other heretikes say that they also doe trust But they leaue the worde and followe their owne imaginations This may be
coÌ„strained to confesse that we haue many waies offeÌ„ded against that law it can not be but that certaine desperation must needs follow except Christ as a tender â—ouing mother giue vnto vs that dugge of grace reise vp our oppressed afflicted soules So Iudas was driuen to the halter by the sight of his sinne For there is no remedy wherby the seely conscience tormented with sinne can be healed but this alone to beleue as the former Psalme teacheth that with the Lord there is mercy plentifull redemption This is the voice of the Gospel which must follow the law wherunto also there is a way prepared by the law For like as our sinnes must be reproued accused so the terror which this accusation bringeth hath need of consolation Wherefore the true consolation and the true propitiation which is sette forth in the Gospell perteineth to true sinnes which driue a man downe to hell vnlesse they be cured by the mercie of God set forth vnto vs in christ For mercie pertaineth not to fained sinnes but to true sinnes which kill and condemne the soule This order therefore is to be obserued that when we glorie or presume of our selues and become secure then should the lawe and Moises come with his bright shining face which our weaknes can not abide yet notwithstanding it can not auoyd the same Now after that the lawe and Moises haue done their office in this sort by accusing the conscience and threatening the iudgemence of God for sinne and punishment for the same then is there place and opportunitie for Christ to come with the dugge of grace to comfort and refresh the wayned child crying for sucke and seeking the mothers breast Wherefore this is an excellent similitude which setteth forth vnto vs first our owne weakenes namely that there is in vs no strength at all whereby we may be able to withstande Satan and to heale our wounded conscience then also the mercie of God and power of his word whereby he susteyneth and nourisheth vs as a mother nourisheth her childe with milke stilleth it and kepeth it from crying So the Gospell is both the wombe of God in the which we are caried formed and fashioned by the spirit of Christ and also it is the dugge wherby we are nourished fed Wherfore if we once lose this dugge we are as children wayned from the mothers brest Some thinke them selues highly learned in these matters and that they know them wel enough But take ye heede and beware of this presumption Recken your selues in the number of scholers and learners For Satan is so craftie that he can easily take away this distinction and force vppon vs in steede of the Gospell the law and againe in steede of the lawe the Gospel For how often commeth it to passe that poore and miserable consciences in the agony of death lay hold vpon certain sentences of the Gospel which doe in deede pertaine vnto the lawe and thereby lose the sweete comfort and consolation of the Gospell As for example If thou wilt enter into life keepe the commaundements Again Not euery one that sayth Lord Lord shall enter into the kingdom of heauen With such sentences poore and seely consciences are so brused and broken that they can see nothing but what they haue done and what they ought to haue done Also what God requireth and what he forbiddeth These things whiles troubled afflicted consciences doe beholde they forget what so euer Christ hath done or God by Christ hath promised to do for our comfort Wherfore let no man presume of the fulnes and perfection of his knowledge in these matters In wordes this distinction is easie to be made but in death and daungers we finde how vnable we are to play the good Logicians when we must dispute of the thinges which we haue done or ought to haue done when the lawe obiecteth in this maner against vs This hath God commaunded thee to do and thou hast not done it but hast done the contrary Wherfore thou shalt be damned according to the sentence of the lawmaker Here he that is a good Logician putteth a difference betwene the law and the Gospel and graunteth that in deede he hath not kept the law Notwithstanding saith he vppon this antecedent or former proposition doth not followe this consequence that I should therefore despaire and be damned For the Gospel commaundeth me to beleue in Christ and to trust vnto the workes the merites and the righteousnes of christ He that vnderstandeth this and taketh holde on this brest or dugge of the Gospel is safe and is sure of the victory but he that apprehendeth it not muste needes perish and despaire In this doctrine therefore touching our righteousnes before God there is great daunger We must not presume therefore but walke in feare humilitie For if presumption in politike worldly matters when men are proude of their riches power or wisedom is not without daunger in diuine matters it is much more dangerous yea most daungerous and damnable and yet notwithstanding there it reigneth most of all For Satan commeth to the children of God and laboureth with all might and subtiltie to bring them to presumption and securitie Wherefore they must fight continually against this hidde and lurking poyson and aboue all thinges they muste beware that they flatter not them selues as though they knew well enough the distinction of the lawe and the Gospell In deede thou mayst knowe it but consider wel whether thou hast sure hold thereof so that it cannot be wrested from thee by Satan thine owne conscience Paule plainely confesseth that he hath not yet attained to this knowledge but followeth it as one running in the race and pressing towards the marke So it goeth with vs all We turne our face vnto the marke and this is the race wee runne that we may attaine vnto the marke But that will not be vntill this flesh be put of and layed in the earth Wherefore in the meane season let vs walke in feare and humblenes of harte with hartie prayer that the light which he hath opened vnto vs he will not suffer to be put out but that he will dayly lighten our mindes and make perfecte the worke which he hath begunne in vs Thus who so doe not shall be ouerwhelmed and oppressed with desperation and shall be like vnto children that are wayned and put a parte from their mothers breastes Verse 3. Let Israell wait on the Lord or trust in the Lord from henceforth and for euer This verse sheweth plainly that the Prophet speaketh here of that presumption which is contrary to faith and is called the presumption of mans owne righteousnes Therefore he exhorteth the faithfull to trust in the Lord and withall to abide in humilitie to mortifie that trust and confidence which man hath in the lawe and in his owne righteousnes This shall ye doe saith he if ye trust in the Lord not onely
enemies of the word rage they neuer so furiously shall not preuaile against the Church because the Lord hath promised that he wil there make the horne of Dauid to budd Some do vnderstand that by this word to budd Christ in whom the kingdom of Dauid is truely established is couertly bere shadowed and signified Against this interpretation I will not greatly stand and yet I rather rest in the simplicitie of the letter which seemeth playnely to promise vnto Dauid a certeyne place and posteritie The name of budding he vseth here to signifie an encrease and to encrease is to be preserued So the Church buddeth and encreaseth although outwardly it seemeth to be diminished and defaced because God preserueth and encreaseth it daily by his worde and his spirite The sense and meaning then is this that God will blesse defend and preserue the horne of Dauid that is to say the kingdome the strength and the power of that nation For here he would specially notifie the person to this ende that the posteritie might be certeyne of the house of the person and of the place of this kingdom That which followeth I haue ordeyned a light for mine anoynted is an hebrewe phrase which kinde of speech we also doe vse As when we saye that Iohn Hus was the lyght of the Church of Bohemia Leonard Kesar for his singular confession of the fayth and constancie in the truth of the Gospell was the lyght of Bauaria This maner of phrase is vsed also 2. Samuel 21. That the lyght of Israell be not quenched And in the 2. Chronic. 21. as touching Ioram For God would not destroy the house of Dauid because he had promised to giue a light to him and to his children for euer For Ioram was the laste of the posteritie of Salomon They that reigned after him were of the posteritie of Nathan which at the captiuitie of Babylon when the Citie was destroyed and the Kinge in captiuitie and bandes seemed to be vtterly extinguished But the Lorde chastised both the place and the person he neither chaunged nor reiected them Againe at the birth of Christ the kingdome was translated from the stocke of Dauid to the Machabees and the Romanes Wherefore as touching the outwarde appearance this light was vtterly quenched but to the spirituall man and to the eyes of faith it was yet glorious For there were certeine persons remayning of the tribe of Iuda of whome afterwardes Christ was borne Wherefore he calleth the preseruation of the kingdom a light but in respect of the thing it selfe and not of the outward shew for therby it seemed that both the place and the person were clene gone for God through idolatrie and presumption was constreined to destroy them So the kingdom was taken from the tribe of Iuda Then came Christ who builded a new Ierusalem which shall remaine for euer There is also a certaine vehemencie in this word haue prepared for it signifieth that this kingdome was defended not onely against all enemyes and conspiratours at home and amonges them selues but also against all the deuills and the gates of hel euen to the comming of christ Yet notwithstanding the historie sheweth howe it was humbled through many calamities and afflictions Likewise we haue a promise as touching the Church that it shall continue vnto the ende of the worlde and that the gates of hell shall not preuaile against it and yet who knoweth not howe it hath beene humbled oppressed and in a manner abolished vnder the Pope There was taught and worshipped not Christ but the virgine Mary the Apostles c. So that according to the saying of Christ except the Lorde had shortened those dayes no flesh shoulde haue beene saued Wherefore we must regarde the Maiestie and power of the promiser more then all the offences that either the world or the deuill can raise vppe against vs and let vs not be discouraged when the Pope with his curse and the world with the sworde doe rage against the Church For although the Church neither in number nor in power be like vnto the aduersaryes yet shall it endure and the aduersaries shall perish For he is greater that is in vs then he that is in the world and the word because it is the eternall power of God shall easily ouercome Satan and all the furies of hel Verse 18. His enemies will I cloth with shame but on him his crowne shall flourish Not the King of Babylon not of Syria not of Edom not of Moab not of Egypte briefly no enemy shall preuaile against this kingdom but this kingdome shall stand vnmoueable and mightely established euen vnto Christ and the enemyes of this kingdome shal be all clothed with confusion This light shall neuer be quenched vntill he come which shall fulfill all thinges This throne although it be neuer so contemptible and odious to the whole worlde shall remaine in glory not onely before men but also before the worlde Neither could Satan yet euer bring to passe although with all his force power and policie he hath continually attempted it that the posteritie of Dauid should be extinguished before Christ should be borne To these promises as vnto a sure staffe yea as vnto a strong rocke the Saincts of God haue alwaies leaned in great calamities wherewith Satan exercised this people to the ende he might hinder the promise concerning christ And in deede Antiochus aboue all other laboured with maine and might to roote out and to destroy this people for euer But as the Psalme here promiseth because he was an enemie to this holy nation therefore he was clothed with shame and confusion But on him his crowne shall flourish That is to say although the crowne of Dauid often tymes shall seeme in outwarde appearance to decay and perishe yet by a secret and a diuine power it shall be renued plenteously fructifie and gloriously flourish But the trueth of this promise resteth in Christe of whose kingdome there is no ende For vppon his head hath flourished a crowne which could neuer decay as the crownes of worldly Princes do For the crowne of the sonne of God is farre otherwise to whom all power is giuen both in heauen and in earth In the meane time the Lorde preserued this temporall kingdome vntill that was accomplished in the person of his onely begotten sonne which he would â—ignifie vnder those shadowes and figures But because this externall kingdome of Dauid was of this world and earthly therefore was it but temporall and for a tyme But the kingdom of Christ because it is not of this worlde but heauenly and spirituall is eternall and shall endure for euer This Psalme conteyneth a prayer for the preseruation of the word and publike peace For this must we specially desire in our prayer except we will be found vnthankfull Moreouer we must not be offended when we see that the common wealth is disquieted through the disobedience of the people or wickednes of the Magistrates or
perish he calleth a promise Luke 16. â— Cor. 12.9 The argument of this Psalme which emongest all the Psalmes is one of the chiefest How the prophets are wont to speake of God how they describe him VVithout Christ God is neither to be sought nor worshipped The propheâ— praying for the remission of sinnes includeth Christ in his prayer The greatnes of the tentation wherewith Dauid was oppressed It is a great consolation to see that holy Dauid was exercised with the tentations of the wrath of God. In the tentations of sin and of the wrath of god what we ought to do Dauid in his tentation did not thus pray Singular coÌ„solations against desperation Dauid prayeth that his sinnes may be forgiuen and his iniquities not marked therefore he denyeth all righteousnes of workes before God. The Papistes teach that which they them selues doe not We must rest onely wholy vpon the trust and confidence of the mercy of God. By Christ alone we obteyne remission of sinnes Therefore onely faith where by Christ is apprehended iustifieth vs. Propitiation or mercie what it is To marke iniqâ—ities what it is True righteousnes what it is The doctrin of iustification maketh all men alike Act. 13. VVheÌ„ we be holde our sinnes we must looke vnto the Mercieseat This doctrin of Christian righteousnes the deuill moste deadly â—ateth and persecuteth The only doctrine of iustification ouerthroweth the Papacie The workes of the lawe are euill wheÌ„ any part of saluation or iustification is ascribed vnto them Howe the Pope Satan are put to flight God dealeth not with vs according to the law Therfore we may not deale with God according to the law Hypocrites do not feare but presume but we are iustified freely that we should not presume but feare Righteousnes coÌ„meth of grace only God taketh not away the lawe and yet the law auaileth nothing to righteousnes To trust in workes is to lose God to shut out feare The Monke thinketh that his hempten girdle pleaseth God. God is not feared where true righteousnes is not beleued VVhat the vse of the law is if it doe not iustifie Grace maketh vs children but workes make vs seruants The consequences or sequeles which follow vpon the doctrine set forth in this Psalme To waite on the Lord is to trust in the Lord. The mindes of men are easily caried away from this knowledge of grace by disputations contentions This inconuenience our posteritie is also like to feele Our waiting our hope must rest only vpon the worde of grace FroÌ„ the written external word we may not depart The firste tentation The second tentation The thirde tentation VVe must not be we cried or discouraged through the importunity continuall assaultes of the enemy Satan is a continuall enemie and neuer ceaseth to assaile vs. Our course and race is as it were in a circle which hath no end The patieÌ„ce of the Gentiles The patieÌ„ce of the Christians and how it differeth froÌ„ the patience of the heathen â–ª Faith is a â—inguler and inestimable gifte Faith compared with charitie The ende of faith why we must still waite hope With God there is propitiation and mercie therfore there is no anger with him In tentatioÌ„s we must rest vpon hope and beleue the word rather then our owne experience and feeling Rom. 5.3 The experience which the word teacheth Plentiful redemption VVhen we pray we are not able to conceaue what great thinges God wil giue vs. God both heareth vs graciously and giueth vnto vs plentifully The effect of the first precept A definition of God and what he is properly The argument of the Psalme Pride is a vice commoÌ„ vnto all men Wisedome maketh men proude Power Righteousnes A dutch prouerbe Two meanes to reforme the vice of pride presumption This Psalme speaketh of spirituall pride Pride at the length is confounded The Iusticiaries iudge condemne rashly There is no cause why a man should more presume of his owne righteousnes then of the art or handycraft which he exerciseth The moste notable personages in aduersitie are commonly oppressed with anguish and sorrowe Prouerb 17. Luke 18. Heb. 12.2 Ose. 4.5 A similitude of an infant The doctrin of the law The voyce and doctrine of the gospel * This propitiation is not for famed or for small sinnes but for true sinnes for great yea the greatest sinnes The differeÌ„ce betwen the law and the Gospell in vse and practise is very hard Phil. 3. Esa. 25.4 The argument of the Psalme The end of the politike gouernment The ende of the priesthood What the Gentiles thought as touching the gouernment of Empires kingdoms Dauid knoweth that kingdoms are preserued by God alone The signification of the words here vsed as of Dauid Euphrata the temple the priesthood are chaunged but the thinges remaine The Papists doe dreame that SalomoÌ„ and the people did pray vnto God that he would heare them for Dauids sake or at the intercession of Dauid thereby would stablish inuocation of Sainctes and praying to the deade The name of Dauid includeth the promises and therefore also it includeth mercie Luke 18.12 How he maketh mention of Dauids afflictions Places of the olde Testament which the Papists alleage for the inuocation of Saincts The idolatry of the Papistes The vowe of Dauid Mightie in Iacob Psal. 19. Ephes. 6.10 The tabernacle of God. Ephrata signifieth the kingdom of Iuda The fieldes of the forest To worship â–ª Iohn 14. VVhy God did choose a certain place where he would be worshipped The Arke was the habitation of God. The Arke of strength This power standeth chiefly in preaching the word Read that which followeth in the same Psalme Christ our propitiatorie and mercie-seate Daniel 8.10 Matth. 9. The righteousnes of the person is neuer without corruption The righteousnes of the ministery is vncorrupt 1. Pet. 4. The Ministers of the Pope are clothed with iniquitie The fruites of the ministery God requireth not a heauy but a cherefull hart Grace Peace Sainctes The Church is holy The kingdoÌ„ of Christ is a kingdom of peace and ioy Psal. 117.15 Phil. 3.12 How poore afflicted consciences must be comforted against Satan and all terrours Psal. 42.6 He maketh meÌ„tion here of Dauid because of the promises which were made vnto Dauid The promises are of two sortes legall or conditionall and spirituall 2. King. 7.15 Esay 10.23 The errour of the Iewes in that they see not the promises as touching their corporall kingdom to be conditionall The face of the anoynted what it is Policie serueth the Church and the Church preserueth policie The wicked presume of the promises of God and cruelly persecute the true church The argument which the wicked vsed against the Prophets How the Pope hath abused the promises of God. Amos. 7. The godly can not so raise vp and comfort theÌ„ selues with the promises as the wicked doe Matth. 28.20 The godly in perills and afflâ—ctions rest vpon hope when the wicked doe despaire Iere. 29. The promises are set forth for the comfort of the godly that in their afflictions they should not despayre The Church is neuer with out daungers and afflictions and therefore it hath neede of the promises The state of the Church at this day what it is Luke 2. A consolation for the Church of Israel in the tyme of her captiuitie Because the promise was conditionall therefore the corporall kingdome had an ende Reg. 2.11 2. Chro. 22. Matth. 3.9 Luke 3.8 The Church is the Church vnder this condition if it follow the word The kings of Israel The commaundemeÌ„t giuen to the kings in the olde Testament Few vse their authoritie rightly All states of men are subiect to the word The condition is added because of the wicked presumptuous God chooseth a place for his seruice therefore we may not chose it If God doe choose then commeth it not of our merite No good intent but that is grouÌ„ded vpon the word Ierusalem was destroyed notwithstanding it was builded vp againe by Christ to remaine for euer The Iewes presumed of their owne merites Deut. 9. The presuÌ„ption of the Papists It is a great benefite of God that he hath appointed a certain place for his seruice Ierusalem called the holy citie why The glory of the Church of the new Testament Satan a continuall and a cruell enemy to Ierusalem Why the Scripture calleth our foode and sustenance a pray A saying of Cyprian worthy to be remembred Bread what it signifieth Temporall incommodities of the Church are recompensed with spirituall benefites blessinges A singular consolation against pouertie and contempt God mammon can not dwel togither Esay 49.20 Philip. 4. The peace of conscience is an inestimable gift of God. The spirituall blessing of the Church must not be estemed according to the outward shewe and face thereof A promise concerning the defence and preseruation of the Church 2. Sam. 2.10 The outward shew face of the Church To prepare a light what it signifieth Marke 13.20 1. Iohn 4. Matth. 11. The argument of the Psalme Dauid had learned by experience that there is nothing better theÌ„ peace and concord â–ª Proue 20.14 A great gift of God to vnderstand and to acknowledge the giftes of God. Satan ioyning with the originall sinne corruption of nature draweth men to that which they knowe to be euill Brethren Concord is compared to a precious oyntment The beard what it signifieth Against the Anabaptists and other Sectaries enemies to the peace quietnes of the Church The coÌ„cord of the Papistes Hermon The commeÌ„dation of concord and that God will dwell there where concord is Nothing better chepe to the byer theÌ„ peace What points of doctrine Dauid intreateth of in the Psalmes of degrees This Psalme is as it were a conclusion of those thinges that goe before To blesse what it signifieth Psal. 129. Coloss. 3.16 Luke 18.1 1 Tim. 2.8 107.7 Timo. 1.2 Matth. 5.25 Psal. 50.16 Luke 18.14