which went downe on the borders of his garments This is a homely and familiar phrase of the holy Ghost The place is knowne 30. of Exodus where Moses was commaunded to make a certaine precious oyntment with this inhibition that it should be made of none else but of him nor employed to any other vse then to anoynt the bearde of the high priest With this oyntment the Psalme compareth vnitie and concorde as an holy heauenly thing whiche by no power or policie of man can either be gotten or kept For although it be giuen euen to the wicked also as we may see in those kingdoms which are out of the Church yet is it the gift of God and a most holy gift which ought to serue especially vnto holy vses for the aduauncing of religion for the confirmation of matrimony for the education of children and for the maintenance and continuance of all honestie and godlines In that he saith from the head he sheweth the nature of true concord For like as the oyntment ranne downe from the heade of Aaron the high priest vpon his beard and so descended vnto the borders of his garment euen so true concord in doctrine and brotherly loue floweth as a precious oyntment by the vnitie of the spirite from Christ the high priest and head of the Church vnto all the members of the same For by the beard and extreme partes of the garment he signifieth that as farre as the church reacheth so farre spreadeth that vnitie which floweth from Christ her head Or by the beard we may vnderstand those to whome the office of teaching belongeth because the bearde is ioyned vnto the mouth which is the instrument of doctrine and by the extreme partes of the garment the rest of the church which is the garment of christ This similitude expresseth most liuely how great the vertue of the spirite of concord is wherewith all the members of Christ are anoynted For it maketh their life sweete and pleasant in so much that whatsoeuer they do it giueth a sweet odor in the sight of God. If the vnquiet spirits which trouble the Church at this day could beleue that the peace and concorde of the Church is such an holy and a pleasant ointment to the Lord separate from all profane vses they would be more sober and circumspect then they be But because they beleue it not therefore they employ this holy ointment to vnholy vses seeking therby their owne glory Yea they turne the Psalme cleane contrary and say in their harts Behold how pleasant a thing it is to trouble the brethren they would not haue them to enioy this holy oyntment that is to dwell and liue togither in this heauenly concord These we must flie to these we must in no wise be like but must learne that the vnitie of the Church is the gifte of God which we must defend and maintaine with all our power For there is nothing more pleasant in the sight of God and his Angells then when the Pastors and gouerners of the Churches doe dwell togither in godly concorde teaching and following with one consent one true sincere and vniforme doctrine Betwene the Pope and his rable there is great concorde for there is a concord euen amongest theeues as there was betwene Iudas and the Phariseis But this is not the concorde whiche the Psalme here speaketh of but the Psalme commendeth that concord which is amongst those that haue the pure and sincere worde Therefore the Prophet here vseth a similitude which onely perteineth to Aaron named to be y high priest by Gods owne mouth signifying thereby that this concord is spread by the preachers of the word throughout the whole body of the Church so that not onely the body it selfe is refreshed with this oyntment but also the sweete smel thereof is dispearsed euery where and the fame of the Church is glorious both before God men those I meane which vnderstand and acknowledge this heauenly benefite Verse 3. As the dew of Hermon which falleth vpon the mountaines of Sion for there the Lorde appoynted the blessing and life for euer Hermon is a mountaine ioyning vppon Libanus Hereof it commeth that in an other place he calleth Iudea which is compassed with mountaines the land of Hermonijm As touching this similitude I thinke the Prophet vseth the common maner of speaking For whereas the mountaines often times seme to those that beholde them a far of to reach vp euen vnto heauen the dew which commeth from heauen seemeth to fall from the high mountaines vnto the hills which are vnder them Therefore he sayth that the dewe descendeth from Hermon vnto the mount Sion because it so seemeth vnto those that doe behold it a farre of And this clause after my iudgement perteineth to ciuill concorde like as the former similitude perteineth to the Church because God through peace and concord maketh common wealthes and kingdoms to flowrish euen as seedes herbes and plants are fresh and flourish through the morning dewe The beginning of this peace commeth from the Princes Magistrates as from mount Hermon â–ª From whom it floweth vnto euery particular person and to the whole common wealth which is refreshed therwith as it were with the dewe of heauen wherby all things doe prosper and flourish For like as by the dewe all things that growe vpon the earth do spring and encrease euen so small things through peace concord do grow to great increase Contrariwise like as in the time of great heat drowth all things wither away perish so warres seditions tumults suâ—uert and destroy common weales kingdoms Wherfore we haue neede not onely of diligent exhortations but also of continuall hartie and faithfull prayer vnto God that he would gratiously continue this heauenly benefite of peace and concord amonges vs as the Prophet now addeth There the Lorde appointed the blessing and life or liues for so it is in the Hebrewe As much to say as There will God dwell where concord is This is in deede an excellent commendation wherewith he so bewtifieth and extolleth peace And with this commendation ought the hartes of all men to be stirred vp to the loue of peace since they heare that God wil dwel with such Princes such Pastors and such people as loue peace and defende the same It followeth then that where the enemies of peace are and such as delite in vnnecessary warres as are those monsters which are idlely and wickedly brought vp in the Courts of Princes and courtly life togither with the profane godles multitude there dwelleth the deuill with his angells and there hath God appoynted malediction death and destruction There is a certeine vehemency in this word life or liues in the plurall number For it signifieth all kindes of life as the Priests the Leuites the faithfull the Magistrates artificers citizens husbandmen c. As if he sayd All states of life shall be blessed with
that he is able likewise to destroy both body and soule if God did so permitte but also to stirre vs vp to faith and prayer that we should call vpon him for ayde and succour agaynst these perilous snares and being deliuered should giue him thankes and prayse for the same Moreouer euery tentation is a snare whether it be of the flesh or of the spirite Persecution torments imprisonment sclaunder diseases and infirmities of the body be snares which as they are permitted of God to exercise and strengthen our fayth so by the malice of Satan they are wrought to afflict and to vexe men that he may bring them to infidelitie and desperation and so into the snares of eternall death From the which snares but by the speciall grace of God there is no way to escape Thus our life lyeth alwayes open to the snares of Satan and we as sely birdes are like at euery moment to be caried away Notwithstanding the Lord maketh a way for vs to escape Yea when Satan seemeth to be most sure of vs by the mighty power of God the snares are broken we are deliuered Experience hereof we haue in those which are inwardly afflicted with heauines of spirit greeuously oppressed that when they seeme to be in vtter despaire ready as you would say now to perish yet euen at the last pinch in the vttermost extremitie commeth the sweete comfort of Gods holy spirite and raiseth them vp againe When we are most ready to perish then is God most ready to helpe Except the Lord had holpen me sayth Dauid my soule had almost dwelt in silence Verse 8. Our helpe is in the name of the Lord who hath made both heauen and earth This is the conclusion of thankesgiuing contayning a worthy sentence of great comfort that against sinne the horrour of death and other daungers there is no other helpe or safetie but onely the name of the lord If that were not sayth he we should fall into all maner of sinne blasphemy errours and into all kind of calamities But our helpe is in the name of the Lord which preserueth our faith and our life against the Deuill and the world And as ye heard in the other verses before so he sheweth in this verse also that God suffereth his Sainctes to be tempted and in their tentation to fall into great distresse as euen nowe readie to be drowned and swallowed vp presently with great floodes of water yet notwithstanding this comfort he sheweth them that he will not vtterly forsake them By the which examples we may learne to know the will of the Lord and to seeke our help and safety at his hands which suffereth his people to be exercised in the fornace of Egypt not to their vtter destruction but onely to kill the olde man with his vaine hope and confidence which he hath in his owne strength This is the cause why God suffereth his people so to be exercised For it is not hearing reading talking or teaching nor speculation onely which maketh a Christian man but practise is that which specially is required in a true Christian that is to say the crosse to plucke downe the fleshe and bring it to nothing that man despairing of his owne strength and seeing no succour in himselfe should resigne him selfe wholly vnto the Lord looking with patience and hope for helpe at his hande for this is the will of god Neither must we imagine to our selues any other God then such a one as will helpe the afflicted and oppressed with desperation and other calamities To knowe this doctrine is one peece of the victory For they that know it not when tentation assayleth them either doe dispayre or seeke other helpes Let vs learne then out of this Psalme that it is the will of God to exercise his Sainctes with troubles and afflictions Who suffereth great floodes of water to runne ouer their heades who also permitteth them to fall into the snares of the wicked and tryeth euery way not to destroy them but to shew them what they are of them selues so to teach them to trust in his sauing health But the flesh looketh to the power and multitude of the aduersaries and her owne infirmitie but to looke vnto God and to hope for his helpe and succour it is not able Wherefore this is a necessary conclusion Our helpe is in the name of the Lord. It is a short sentence but it setteth foorth most worthie doctrine and consolation whereof ▪ specially in these latter daies we haue great neede seeing the Pope togither with the greatest part of the Princes rulers of the world so cruelly doe persecute the doctrine of the Gospel In respect of these huge mountains what are we small molehills Yea though there were no force nor power of man for vs to feare how are we able to stand against not onely so many deuills but euen the very gates of hell also And yet this experience we haue of the great mercy and goodnes of the Lord our God that when we are euen in their handes and neuer so much oppressed yet are we not forsakē but are safe through our confidence and trust in his helpe But to this wisedom it is vnpossible for vs to attayne without continuall afflictions whereby it is necessary that the confidence of all worldly succours should be beaten downe For vexation and trouble bringeth vnderstanding as Esay sayth whereby we are compelled to cry Helpe Lorde for else we perish So in the last houre when death approcheth there is nothing wherein mans heart can repose it selfe or finde comfort but his trust and confidence in the helpe of the Lorde There is rest and quietnes there is perfect peace He that can then say My helpe is in the name of the Lord dyeth happely and is out of all daunger Thus we may learne what it is to haue and enioy God euen to rest in the sure trust of his mercifull helpe and succour in all daungers These are the wordes therefore of a victorious and triumphing fayth Our helpe is in the name of the Lord which made heauen and earth As if he sayd The maker of heauen and earth is my God and my helper Shew me a God O ye my aduersaries like vnto him What are your snares and your traynes then compared vnto this God What are your threatnings your power your pollicies c. Thus he setteth the eternall God the maker of heauen and earth against all terrours and daungers against the floodes and ouerflowings of al tentations and swalloweth vp as it were with one breath all the raging furies of the whole world and of hell it selfe euen as a litle droppe of water is swallowed vp of a mightie flaming fire And what is the world with all his force and power in respect of him which made heauen and earth Let the worlde fret then let it rage so that this succour neuer faile vs And if it be the will of
fleshe although they be compassed about with such high and mightie mountaynes as touching the spirite as Satan can neuer surmount yet touching the flesh and the olde man they lye open on euery side to the dartes of Satan and of the worlde For God by these meanes will afflict and exercise the flesh that sinne the foolishnes of the flesh may be mortified in them and that spirituall wisedome and the inward man may encrease This is the cause why we are according to the flesh as a broken hedge and as a citie whose wals are cast downe and so lyeth open to the enemy on euerie side Wherefore there is no sort of men so vile and abiect which do not thinke that they may doe what they list against the true professors of the Gospell Hereof come such intollerable iniuries horrible blasphemies cruel torments and bloody slaughters of the Saincts of god For the flesh hath no walls no munitions to defend it but the spirite Therfore the flesh is in daunger to al stormes and tempests broken troden downe of the wicked as Esay sayth chap. 51. VVhich haue sayd vnto thy soule Bow downe that we may go ouer Thou hast layed thy body as the ground and as the streete to them that went ouer These afflictions we must needes suffer and by patience ouercome them withall we must beware that by these outward afflictions the inward man be not weakened or ouercome resting in this assured hope and trust that the Lord will neuer forsake vs but that we are in the bosome of the father and are closed within most sure and strong holds So that now although our goodes our wiues our children yea and our liues also be taken from vs yet we shall neuer be spoyled of our Christ by whome we are so surely defended that in the middes of all our tentations he will make away for vs to escape or else geue vs strength to beare them Thus we see what consolations the holy Ghost setteth forth vnto them which beleue the word For vnto such as looke for a better life then this all thinges are here full of calamities and miseries Death followeth death as Paule sayth and we continually dye One tentation followeth an other vntill at the length by the death of the flesh all miseries shall cease and haue an ende This verse therefore maketh much for our comfort admonishing vs that we must suffer many troubles yet so that at the length we shall be safe and sette at libertie from them all though not in this life yet in the life to come and in eternall life And why should we not thus boldely promise vnto our selues remayning vnder this diligent custody of the Angells yea of the Lord him selfe which is alwayes round about his people But here as before I sayd we haue neede of fayth that we may iudge herein not according to our present troubles and tentations but according to the word of promise And what should we neede any promises if there were no tentations which tentations whether they be within in the spirit or without in the fleshe the time shall come when we through Christ shall haue full victory hereof as this verse full of sweete consolation doth promise vnto vs. Notwithstanding this promise seemeth incredible both to vs which suffer and also to them which persecute and afflict vs For if we behold the same with our outward eyes what can be more false yea the contrary seemeth to be most true Behold our Sauiour Christ was he not so forsaken hanging vpon the crosse that the rod or scepter of the wicked rested vpon him Did it not rest likewise vpon the Prophets the Apostles and other holy Martyrs This matter then if we consider it with our outward eyes hath an other meaning then the wordes doe import For they promise that the scepter of the wicked shall haue no power ouer the godly and yet all stories and examples doe testifie the contrary Therefore the holy Ghost calleth vs backe to the purpose counsell of God reueiled in his word and commaundeth vs to wey and consider not what we suffer and with our outward eyes behold but what is decreed with the Lord in heauen And he that can so sequestre him selfe from the beholding of his afflictions and tentations and yeld him selfe wholy ouer to the will of God there rest is a right diuine yea he that is ignorant hereof in true diuinitie knoweth nothing at al. For what knoweth he which is ignorant that God is such a God as will not suffer the godly to be oppressed of the wicked For seeing he hath sayd I am the Lorde thy God he will neuer suffer that which is his owne to be wrested either by the world or by the gates of hell out of his hands If he then abide and continue they shall also continue for euer which are his Thus to beleeue and thus to lay hold on thinges inuisible is true diuinitie and true spirituall wisedom in deede whereupon we may ground this proposition out of the inuisible counsell of God God hateth the wicked loueth the iust ergo he will damne and destroy the wicked and wil deliuer and saue the iust And here we see that which is the chiefest thing in all the Psalmes and Prophets to spring out of the first precept I am the Lorde thy God. Now haue we to learne how we may apply this verse rightly and to our comforte For true diuinitie consisteth in vse and practise We are vexed on euery side with cruell Bishops wicked Princes and others which hate the word of God and the doctrine which we professe But these are very trifles if ye compare them with those vexations which Satan sinne and our owne infirmitie raise vppe in our consciences We must learne therefore thus to iudge of all these thinges that they are the rodde or scepter of the wicked and to set the Lorde against them reueiling his will here in his word and pronouncing that he will not suffer the scepter of the wicked to rest vpon the godly Seeing then the same Prince promiseth thus much vnto vs which hath all thinges in his hand what can we require more For the will of God is certaine that though he suffer vs to be afflicted yet will he not see vs troden vnder foote or perish Thus must we apply these sweete consolations What the rodde signifieth in the scripture it is wel knowne Children when they are yong are corrected with a rodde when they waxe bigger with a wand or a cudgell and if they will not so amende then followeth the yron rodde Hereof it commeth that the rodde signifieth all power and rule whiche is for the amendement and correction of such as doe offende So is it taken in the 110. Psalme The Lord shall send forth the rodd of thy power out of Sion That is to say thy kingdome For there he signifieth such a rodde wherby kingdoms and people are gouerned On this wise the
In the which there was nothing hearde seene taught redde or exercised but mens traditions mens dreames which of their owne nature can doe nothing else but discomfort afflict the conscience For our tradition bringeth forth an other one obseruation followeth an other and that worst of all is they are not onely burthens to the body for to that ende tend all the ordinaunces of men if there be any profitable vse in them but are now become snares to the conscience Wherefore there was not one iote of this doctrine in the Popes kingdome that ministred any occasion of ioy or gladnes to the pore conscience No maruell then if in this kingdome of darkenes the conscience was terrified and found no comfort For if it be in anguish and terrour it can not make that distinction whereof we spake before Great cause haue we therefore to be thankfull vnto God for this inestimable benefite that we now knowe the doctrine of the Gospell to be the doctrine of consolation saluation Through the which doctrine looke how much ioy thou feelest in thy heart so much thou doest enioy of life and saluation But if thou feele thy heart still oppressed with heauines the deuill hath not yet giuen ouer to vexe thee Wherefore thou must haue thy heart well instructed in the true vse of the lawe and of the Gospell as we haue said before that thou mayst knowe that the lawe ought to be vsed onely against the obstinate and impenitent and that therein consisteth the true and proper vse of the lawe but when it vexeth and terrifieth such tender consciences as are to much feared already it is not rightly vsed and therefore terrified consciences may in no case harken vnto the law for to such perteineth laughter and ioy the preaching I say of the Gospell or remission of sinnes giuen vnto vs in Christ by the which we are also sanctified but by the law we are not sanctified but the power and gift of sinne is thereby rather increased in vs. Verse 4. O Lorde turne againe our captiuitie as the riuers in the south Hitherto he hath intreated and prophecied of the kingdome of Christ and of the redemption to be wrought by Christ and afterward to be published to all nations that thereby might be gathered one church of the Iewes and the Gentiles in the which should be preached nothing else but laughter and ioy praise and thanksgiuing Now he procedeth further to describe this Church and sheweth what followeth this fruite of redemption and this communion of the Iewes and Gentiles namely the great necessitie of continuall and faithfull prayer like as the Prophet Zachary also ioyneth with the spirite of grace the spirit of prayer that is with the redemption which was wrought by Christ the prayer of the faithful and of the redemed For although our redemption be fully wrought we redemed by the blood of the sonne of God yet is it necessary that we shoulde pray for this redemption as Christ also in his prayer commaundeth vs to do that Gods name may be sanctified which notwithstanding we know to be holy and sanctified already that the kingdome of God may come which is come and is within vs already As Christ saith Father glorifie thy name and the father aunswereth I haue glorified it and I will glorifie it againe Also Sainct Paule saith I count not my selfe to haue attayned vnto it c. He meaneth the fulnes of the knowledge of Christ and perfect tast of the power of his resurrection This is it which I touched before that this benefite of the gospell this inestimable gifte of our redemption and life euerlasting is easie to be vttered with wordes but moste hard to be beleeâ—â—â— with the heart For we haue in this life not the tenthes but thâ— first fruites of the spirite but the flesh yet liueth fully and wholly in a maner strong and lusty True it is that we haue entred one foote into the kingdom of God and haue thereby obtained the assurance of the promise â–ª But we must not there rest we mustâ— drawe the other foote after that is we must continually increase and goe forward in the knowledge of grace and of faith and for this cause the Prophet Zachary saieth that the spirite of prayer is poured forth vppon vs which spirite requireth this encrease in vs And Sainct Paule saith that the spirite sigheth with sighes that can not be expressed yea and that euery creature also groneth for the deliuerance of the children of god Wherfore whiles we are in this body which presseth vs downe as a heauy burden and hindreth vs that we can not fully apprehend these thinges we haue not onely the spirite of grace but the spirite of prayer also that we might be assured of the grace and good will of God towards vs for Christes sake in whom we beleue and yet should not cease to pray that God would make perfect in vs that he hath begunne Let no man then thinke that once to haue heard these thinges maketh him a true diuine or that he hath now aâ—teyned to the full and perfect knowledge hereof For this arrogancie maketh fanaticall spirites which like to Aesopes dogge follow the shadow and lose the thing In deede if we looke to the word to baptisme to Christ him self al is perfect But we speake not here of the things but of the apprehension thereof So life euerlasting is perfect In my fathers house are many mansions sayth christ But in these mansions we are not yet fully setled so long as we liue here In the meane time we are oppressed with cares vexed with sinne affâ—icted with tentations terrours and desperation Satan neuer ceaseth to assaile our faith hope and other vertues which God hath planted in vs. And this prerogatiue hath Satan because the grace which is begun in vs is not yet perfect Therefore he fighteth so busely against these beginnings fearing least they should come to perfection Such is the life of Christians which haue already receiued the first fruites of the spirite who by experience doe learne that these things can not be fully apprehended but that in the meane while they shall often times slippe yea and some tymes daungerously fall so that the sparke of faith and of the spirite may seeme to be in them vtterly quenched as it hapned to Dauid in his adultery wherein they haue neede of helpe to reise them vp againe as Christ aunswered to Paule my power is made perfect in infirmitie The infirmitie is theirs and remayneth theirs whiles they liue but the power and strength is Christes alone In this daungerous state they flie vnto prayer and say Leade vs not into tentation Giue victory O Lord that my faith fayle not that my hope be not confounded Make perfect the good work which thou hast begunne in me Notwithstanding these are they which not onely haue receiued the first fruites of the spirite as is sayd but also haue perfect redemption
the word is deliuered vnto vs to this ende that we should continually exercise ourselues therein Foâ— without this exercise we waxe dull and forget our selues We see into what great daungers men dayly fall And whereof else commeth this but because they are secure they pray not they heare not the word whereby Satan worketh in their hearts by litle and litle a contempt of the word and so bringeth them either in to sudden desperation or other horrible calamities For if the word be once lost and gone what hath a man to defend him selfe with all against this aduersary It is the part of a Christian therefore to be exercised continually in the word and prayer not onely because it conteineth such thinges as the hearte is not able fully to comprehend but also for that our aduersary tempteth not once but continually therefore we must continually fight against him with the word and prayer Thus we see that prayer perteineth to the people of Christ to the redemed and sanctified for the vnbeleuers and wicked doe not pray Verse 5. They that sowe in teares shall reape in joy Emongst other thinges which properly pertaine to the redemed this also is one that they are subiect to many temptations according to the saying of Sainct Peter By many tribulations we must enter into the kingdom of heauen Therefore the profession of a Christian man is rightly called the profession of the crosse So it behoued Christ the head of his Church to suffer And the Prophets through the inspiration of the holy Ghost did testifie before of his passion and his glorification which should follow And how can it be but that Christians must needes suffer since thou shalt finde no kind of life in the world which is without the crosse except thou wilt be vniust But if thou vnfaynedly seeke to liue iustly and godly in this world it can not be auoyded but that Satan wil lay a crosse vpon thee and vexe thee How much more then will he so doe when thou must fight with him touching righteousnes and life euerlasting For if Satan can not abide ciuill and externall iustice home will he abide eternall righteousnes whereby he knoweth that he shall perish for euer Thus Satan continually persecuteth and vexeth the children of god Wherefore of all men their life is most miserable whether you looke to the thinges which they suffer in the flesh or in the conscience In ciuil affaires and thinges parteyning to this life there appeareth some shadow at the least of ioy and pleasure but they that will be true Christians feele them selues miserably wrapped in sinne which maketh the conscience giltie before god Moreouer in the sight of the world they are counted as wormes outcastes and cursed people subiect to the malice of Satan and the whole world therefore the world rageth against them with all kind of crueltie Who so then wil see the true image of a Christian let him behold Iob compassed on eâ—ery side and oppressed with deuills greeuously afflicted and tormented full of fowle and lothsome sores What shall we then doe These thinges must we suffer if we desire to atteyne eternall life If we will confesse and acknowledge our redemer Iesus Christ and our redemption let vs be assured that there shall alwayes be ready which will seeke to spoyle vs of our righteousnes and eternall life Let vs therefore as Sirach teacheth prepare our soules to tentation and let vs offer our backe to the plowers c. as the Psalme sayth For who so euer counteth him selfe a Christian must thinke him selfe no better then his maister christ For we must be made â—â—ke to the image of the sonne of God. If Christ bare a crowne of thorne vpon his head let not vs thinke that we shall haue a garland of roses set vppon our head For our partes we seeke peace and quietnes neither doe we giue vnto the world iust occasion to rage against vs Albeit Satans malice is not so pacified but rather encreased Behold nowe therefore the miserable image of a Christian which is redeemed notwithstanding he is full of sinne full of discomfort and ful of death He is like vnto Lazarus lying before the rich mans gate He is like to Iob oppressed with infinite miseries and calamities Here thou wilt say Who would then desire to be a Christian Harken therefore what Peter sayth Brethren thinke it not straunge as concerning the fiery tryall which is amonge you to proue you as though some straunge thing were come vnto you but reioyce in as much as ye are partakers of Christes sufferinges that when his glory shall appeare ye may be glad and reioyce For this is the image of Christ of his Church and of al the brethren that we should suffer But looke not to the sufferings and tribulations onely but behold also the fruite that followeth namely that they which sowe in teares shall reape in ioy Whâ—â— can be sayde more comfortably to those that carry the crosse of Christ which touching the spirite are vexed of deuills touching the body afflicted of the world For Satan oppugneth our faith â–ª causeth vs to murmure against God or else so oppresseth our hartes with heauines and sorrow that we knowe not what we doe or whether to turne vs and yet is it true that we are sanctified 〈◊〉 redemed Notwithstanding this redemption is hidden but thâ— temptation is felt both in the spirite and in the flesh Besides 〈◊〉 this the world ceaseth not to vexe vs the aduersaries of the woâ—â— slaunder vs and our doctrine and falsely accuse vs seeking a thousand occasions to molest vs yea to roote vs vtterly from the fact of the earth When a man once feeleth these thinges his heart trembleth and cryeth Haue mercy vpon vs O Lord haue mercy vppon vs All this is to sowe in teares to goe foorth and weepe and to cary seede for so the holy Ghost calleth it It can not be then but that a Christian must needes be such a sower as must reape not in laughter but in bitter sorrow and teares But thou wilt say Where iâ— then the laughter which is preached to the redemed whereof Dauid spake a litle before In the spirite For looke how much faith thou hast so much laughter thou hast also But sometimes this laughter is lost and turned into mourning yet are we not forsaken For the promise is sure that we shall reape in ioy Moreouer we must not vnderstand here by sowing the office of teaching onely as Paule vseth it which sow vnto you spirituall thinges c. but it signifieth the life of the godly with the whole course and all the actions thereof which they take in hand in respect of their vocation For these are as it were seedes of the life to come which life we enioy and possesse in hope For our saluation is sure certaine and the victory ouer sinne hell and death is ours but yet in hope Notwithstanding so long as we are in
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
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