kingdome of his sonne which alloweth and defendeth it and which hath made knowne him selfe vnto maÌ„kinde by publishing so many promises concerninge the preseruation of his Church But here let vs remember the godly profitable admonition which is geuen vs by D. Martin Luther in this exposition vpon these last wordes of Dauides If anie man vnderstand this that he doe see in the writinges of the Prophets whereas anie one person of the Godhead speaketh of the other or vnto the other that is to say So as not one person onely but moe are signifyed To him now shall it be easie to discerne which in those places is the person of the Eternall Father and which is the person of the Coeternall Sonne Now wheras of these two persons mention is distinctlie made there also is the third person signified of the holie Ghost speaking namely by the scriptures as it is saide in the Creede This iudgement of the difference of the three persons in Godhead being thus concluded let vs way as in equall ballance the waight of the wordes in this verse The kingdome of Christ is the gouernmente of Christ collecting vnto him his Church by the Ministerie of the Gospel in all ages of the world and delyuering the same from sinne and eternall death sanctifying the same in geuing his hâ—ly spirit that it may bé his euerlasting inheritance and defending and gouerning y e same marueilously in this life that it would truely call vpon him and acknowledge prayers hearde through him and to worship God raysing from death to life and eternall glorye Let vs therefore not onely discern the person of this king from Cyrus Alexander Augustus and such like but also the kingdome of Christ from all Common wealthes and Gouernmentes For although it be certaine that mightie Princes by whose wisdome and vertue kingdomes are ordered be styrred vp and helped by God as Herodotus rightly speaketh of the Persian kinge That the kingdome of Persia increased vnder the gouernment of God and the kings themselues redilie folowing him Yet Cyrus Alexander Augustus and such like were miserable men subiecte vnto sinne and â—eath neither did the Godhead mingle it selse with their naturs But we which are instructed in the Church by testimonies of Gods worde doe beleeue in Christ not onely that he is mans Nature but that he is the diuine nature of the Sonne of God whom S. Iohn calleth The Worde and who is the expresse Image of the eternall Father Now consider how great a benefite it is and how euident â— testimonie of his great lone towardes vs that the Eternall God hath sent vnto vs the Coeternal Son his Image taking vpon him the nature of man wherin wholy shineth God the Sonne in a league immutable But alack too frozen harted are we in coÌ„sidering so great matters Therefore we must pray vnto God that hée would stirre vp in vs through his holy Spirit motions by all meanes agréeable vnto so great a gifte Namely Faith Thankesgiuing Confession and such like Thus farre I haue spoken a few thinges touching the difference betwixt Christ and other kinges Now let vs distinguish y e kingdomes of Christ from other kingdomes by euident boundes as it is in the Law of gouerning territortes For they differ in forme of gouernment in benefites and stabilitie For other kingdomes are fortifyed with riches and armies and dee punish offenders with the sworde or with corporall force but Christes kingdome is gouerned by the voice of the gospell by y t which God is effectuall and doth regenerate many vnto life euerlasting Moreouer in other kingdomes the chiefe thinges are peace of body and externall discipline But the treasures or riches of this kingdome are remission of sinnes the hâ—ly ghost and life euerlasting Finally other kingdomes haue their fatall periodes as Plato in the 8. booke of his common wealth disputeth That Common weales are changed for Celestiall causes which make certaine interchanges of States in Cities and gouernmentes And the Scriptures oftentimes cryeth out that y e fal of Empires is caused by the 〈…〉 of men that there are punishmentes for haynous offences as it is written in Syrach cap. 10. The kingdome is translated from nation to nation for the iniquities and deceites of men But no limite or space of time can conteyne the kingdome of Christ for as much as it is spirituall and heauenly as the Angell saith profoundly in the 1. Chap. of S. Luke Hee shall raigne in the house of Iacob for euer and of his kingdome there shall be none ende But although some dispute why the hill Sion is called holy yet the answere is simple plaine that the church is sanctifyed of Christ the king who is geuen of God to be our Wisdome Righteousnes Holines and Redemption 1 Cor. 1. And Christ sanctifyeth his Church with his worde his bloud and with the holy Ghost as it is written Iohn 17. Father sanctifie them in thy trueth thy wordâ— is the truth And againe Heb. 13. Iesus suffered without the gate to sanctifie the people by his blood Ephes 5. Christ loued his church and gaue himselfe for it that he might sanctifie it washing it with the fountaine of water in his worde Ioel. 2. I will power out my Spirit vpon all flesh c. Verse 7. I will preach of thy commaundement the Lord said vnto me thou art my sonne this day haue I begotten thee THe Sonne of God affirmeth in this verse that he will preach and set forth the doctrine beside the lawe namely this sentence The Lorde saide vnto me thou art my Sonne this day haue I begotten thee aske of me and I will geue the Nations for thine inheritance Therfore shall hee obserue the ministerie of teaching the scriptures and studyes therein and doth approue these studies in those which learne the Gospell For this verse comprehendeth the whole effect of the Gospell as D. Mart. Luther interpreting vpon the 3. cap. of Iohel sayth For what other thinge doth the Gospell teach then that Jesus was borne of the virgin Mary is the Sonne of the eternall Father and came in this fleshe that he might first teach vs concerning the mercifull will of his father Secondly that he might make satisfaction for our sinnes vpon the crosse and geue his holie spirit and euerlastinge saluation With this doctrine are our mindes through the holie Ghost enflamed that first they might trulie loue God for we see him to burne in so great loue towardes vs that for our saluation he spared not his owne onely Sonne Moreouer that our mindes might embrace the sonne as a sufficient sacrifice for our sinnes wherewith onely the Father would be pacified By this faith we obtaine remission of all our sinnes and willingly obey our Redeemer calling vs vnto Baptisme vnto his worde vnto his supper and exhortinge vs vnto loue And we are assisted by the holy spirit that our harts being chaunged do beginne to hate sinne and not to nowrish sinne anie more
adorned after death Wherefore while as yet in the immortall bodie they carry about with them many sinnes repugnant vnto the Law of God as for example securitie pride distrust impatience and diuers wandering motions it is needefull that the flesh be mortifyed and that the old leauen be purged out which can not otherwise more fitly be done then by death and other great miseries which are the admonishers and rebukers of sinne and of Gods wrath and doe represse lewde and vitious desires The meaning of Dauid this worde chased doth witnesse which signifyeth as not without fault or without sorrow but sanctifyed and iustifyed by grace Verse 7. The Lord heareth my prayer when I crie vnto him HE maketh not mention so oftentimes in vaine of prayer and hearing but with great aduise doth he repeate these For Dauid after his example will haue the Church to teach that prayer or Inuocation is the moderator of dangers in this life and most speciall defence in this miserie of mankinde Like as it is written in the 18. chap. Prouerbes The name of the Lorde is a stronge Tower vnto this shall the righteous flee and be deliuered And it is commanded vs in Psal 49. Call vpon me in the day of thy trouble c. Moreouer this sentence witnesseth that prayer is not a vain sounding or noyse but that it is assuredly heard and that it obteyneth delyueraunce or mitigation agreeable with the will of God touchinge the which thing els where in the Church it is declared verse 8 Be angrie and sinne not commune with your heartes in your chambers and be still VNto the former consolation now addeth he a precepte touching christian patience which is to obey God in tollerating calamities according to our vocation so that we swerue not away from God or be angrie with him or contrarie to his commandementes dee any thing when we are broken with sorrow but that wee should moderate our sorrowe with acknowledgemente of the will of God and with hope of his deuine helpe Concerning this vertue there are set downe many sentences euery where As 1. Peter 5. Humble your selues vnder the mightie hand of God that hee may exalte you in time conuenient And in the 46. Psalme Prooue and see because I am the Lord That is Séeke not vnlawfull remedies in time of your calamities As Saule before his last battel fled for helpe and remedie vnto the witch But settle your heartes in God whose hand is able and 〈…〉 both to debase and exalte Think with your selues that the Church is not ordeyned for idlenes pleasures but â—â—â— a sharpe and fierce warfare which can not be enduteâ— but with greate vertue Call vnto youre mind the Sonne of God who sith by assured prouitence of God he suffered most bitter calamities it were a thinge contrarie vnto all right and vnequall that we should couet such pleasant idlenes especially when through our offences the wrath of God is prouoked Set before our eyes the examples of mightie personages in the Churche which were in greatest miseries yea behold well the whole creation of thinges which is horribly profaned of the vngodly and suffereth this abuse holding this assured perswasion the day will come that after a while it shall be together with the children of God delyuered from these molestations Considering these and many other in your mindes be still and bridle your affections that they burst not out beyond their bonndes and seing it is a most difficult matter to performe this obedience Craue of God that he would geue you his holy spirit the gouernour of youre mind will and hart according to his promise Howe much more shal your heauenly Father geue you his holy spirit when you aske it of him Thus farre haue I briefly and simply recyted the meaning of the fourth verse agreeing with the whole substance of this psalme It foloweth that I nowe speake of that râ—eaning or sence whereunto S. Paule hath rightly finely applyed this verse in 4. cap. Ephesians For Paule geuinge admonition touching moderation of angre and pardoning iniuries alledgeth this verse Be angry saith he and sinne not And straight waye he addeth Let not the Sonne go downe vpon your wrath Geue no place vnto the deuill But although it seemed vnto many in times past that Paule recyted this verse abusyuely yet let vs kepe stil the rule delyuered vs by Christ The second commaundement touching loue is like vnto the first for the vertues conteyned in both tables are nedeful by necessity of the commaundement and of the dutie and are the worship due to God that is workes whereby God iudgeth him selfe to be honoured when they are donne in acknowledgment of the Mediator Finally the obedienc conteyned in both tables beholdeth the same principall obiect namly God Wherefore there is no absurditie in that whereas S. Paule applyeth this precept touchinge suffering iniuries amoÌ„gst men For although the obictes are externall in great diuersitie about the which that excellent vertue patience is exercysed as there is one obiect in the punishment of Paule another in the exilement of Dauid before Saules death yet notwithstandinge there is one and the same obiect inward or principall whereupon is reposed this moderation of sorowe Let these suffice to be spoken of vs here concerninge the place cited by S. Paule least any man swerue into that opinion that he thinke Paule vnlearnedly vsed testimonies of the scriptures as some men cauell at the worthie commendation of that testimonie out of Gen. viz. Abraham belieued God c. Concerning which we will speaks of els where Now let vs deale with that which is in hand and see if we can gather remidies of immoderate angre out of the worde of God and the wrytinges of Philosophers For what a mischiefe vnbrydled angre is and howe hard a matter for an angry man to restraine him selfe that he therby passe not measure the sainges and examples whereof the nomber weary me to speake sufficiently â—o showe Pindarus saith Anger so troubleth wise men that they sinne And Iuuenal saith But reueÌ„gemeÌ„t is a commoditie more sweete then life it selfe in the Prouerbes it is said Mans wrath worketh mischiefe with these sentences do agree very many examples But we for breuitie sake wil be content with a few Theodosius the Emperour when he was by nature very furious commaunded a multitude of y e base people at Thessalonica their cause not heard to be put to death by reason a fewe souldiers were slaine in an vproare Hierom the ecclesiastical writer by reason of the fond contentions touching Origen so poured out all libertie of anger that he all to bad reproched his frend Ruffinus with whom he had liued very frendly for thirtie yeres spare and set forth bookes of bitter speeches which are yet extant against that man of a right opinion touching the effect of controuersie And although priuate men liuing in idlenes and vanitie can gallantly dispute of courtesie and humilitie yet the
to fall as deceyued in our erroures or as driuen thereunto by â—â—becilitie of the flesh Greate and meruelouse was the wisdome and vertue of Dauid and yet we see that he was nowe and then driuen of the deuill and other whiles by humaine erroure deceyued as when he commaunded the people of Israell to be nombred Seing therefore that the infirmitie is great in all men vouchsafe thou O eternall God Father of our Lord Jesus Christ gouerne vs and geue vnto vs wholsome councels for performance of priuat and publike affaires and confirme our hartes with thy holy spirit that they may obey thee that we be not instrumentes of wrath but instrumentes of mercy and profitable to thy Church Verse 9 For there is no truth in theire mouth theire hartes practise mischiefe their throte is an open sepulcre and they flatter with theire tongues THis notable discription of vngodly teachers must we diligently consider For there are foure proper tokens discerninge godly teachers from the vngodly ones For the godly ministers of the church do cure the woundes of the consciences that is of doubt and of dispaire But the false prophetes do both doubt themselues of Gods will and also leaue theire auditory in doubting as the Areopagites in the councell of Trident do bidde all men to abide in doubtfullnes and do wipe out all this article in the Simbole or Creede viz. I beleue in the forgeuenes of Sinnes yea say they beleue thou not but doubt thou And this doubtfulnes which is not vanquished by faith bringeth forth heauie raginges against God and also disperation Moreouer godly teachers are not the trumpetes of seditions and fyerbrandes of ciuill broyles but with a sound and sincere religion both loue and nourish peace as much as in them may be done Contrarie wise false prophetes exasperate crueltie in Princes and studie to kindle ciuil sedicions and to haue such and so â—any motions distroyed so many honest Matrones and so many infantes slaine and an euerlasting spoyle and deuastacion of churches Men say there is nothing more cruell then Panthers or Tygres and yet notwithstanding we reade that Panthers haue often times spared euen the holy ones in a streete as it were with a certaine reuerence The rage of the vngodly teachers doth farre passe these which so spare no sex nor age of person that they had rather bringe Heauen and earth together and defile there contrie with ciuill bloodshed then to lose theire opinion honour pleasures and riches And that these are true the history of this our age from the yeare 1517. vntill this present time euidently sheweth Which because it is knowne vnto all men I shall not néede to make any reheresall thereof Thirdly Godly teachers do render a reason of theire faith with all mildnes and feare as S. Peter saith and speake those thinges which are true standing with grauitie and which are Just sincere frendly and laudable according to that rule delyuered by S. Paule Philippians 4. But contrariwise the throte of the vngodly is an open sepulcre brething out blasphemies against God and filthie raylinges against honest men slaunders and most impudent lyes As Eaius with a most filthy mouth disaloweth mariage of Priestes and calleth so many honest and godly matrons as are ministers wiues she wolues So Piggliras durst be so bould as to vtter this most filthy speech which is extant in his writings That Priest saith he lesse sinneth which polluteth himselfe with whordome then he that marieth a wife These speeches do sufficiently declare with what spirit the Sycophantes and Pharasites of the Court of Rome are possessed Finally the speeche of truth is plaine But an euil cause hath néede of counterfete colowred medicins which S. Paule calleth in 16. Romaines Sweete and flattering wordes deceyuing the hartes of the innocentes For vngodly doctors do imagine collusions and fained or coloured méetinges where vnto many geue good liâ—ing But Sycophantes flatter themselues too much if they thinke that they can so dally in the Church and scape scotte frée To wrappe vp the truth trimly and glose vp theire erroures cunningly Let them looke for the same end that Iudas had whome they imitate For as he betrayed the Sonne of God with a kisse So these endeuoure to extinguish the Gospell with a certaine deceyuable outwarde show of holines Verse 10. Make them a destruction vnto themselues O God destroy their deuises confound them for their manifolde iniquities because they haue prouoked thee HOw much God hateth lewd corrupting of the heauenly doctrine this precepte teacheth Thou shalt not take the name of the Lord thy God in vaine And God threatneth both elswhere oftentimes and also in this place that he will punish blasphemies against his name and also reproches against his true doctrine Therefore let vs thinke it is a great felicitie that we are deliuered from those counsels of the Bishops of Rome and from the league of the deuill which as it blasphemeth God to the ende it may destroy very many so it inflameth those bishops and stirreth vp Tirantes to establish mad worshippings of Images and other mischiefes Nothing can more grieuous be spoken then that which S. Paule saith If any man teach anie other Gospell let him be holden accursed All bitter curses doth hee comprehende in the word Anathema which signifyeth a matter wherewith God is angrie without any pacifying and which is ordeyned for death and destruction Therefore so doeth Paule and Dauid in this place bid vs to be perswaded as touching the enemies of the gospell And in the exhortations of the Prophetes oftentimes this threatning is repeated as in Esay cap. 5. Woe be vnto them which count euill good and good euill darcknesse light and light darcknesse Verse 11 And let them all be glad which put theire trust in thee they shall sing praise vnto thee for euer and thou shalt defende them and they shall reioice in thee which doe loue thy name Verse 12 Because thou O Lord shalt blesse the righteous as with a shield shalt thou defend him and erowne him with louing fauour I Haue oftentimes saide that the Psalmes haue most excellent lightes of Figures which it is not inough for vs once to haue seene but wherein the Reader may dwell and neuer be able to fill his minde with looking vpon them He saide briefly in the third Psalme With thee Lord there is saluation and thy blessing is vpon the people Now doeth he adorne the same sentence and diuerslie beautify it with copie of speech and with excellencie of matter For what can be more finely saide then that he compareth the blessing and helpe of God vnto a Tabernacle couering vs against the force of stormes and tempestes and vnto a shield defending vs from the assaultes of our enemies These most excellent Figures must we somewhat diligently peruse and explane The first Figure is taken out of the historie which declareth how the people of Israell wandering in the wildernes dwelt in Tabernacles and
for our defence for the glory of Gods sake especially But why addeth he Not in deâ—eiptfull lippes because he would discerne hipocrisie from true prayer which is made in spirite and trueth I doe not trifle it saith he with delusions of wordes I doe not with cunninge sieightes and merye toyes cast a mase before thine eyes of that which is impossible to be done But thy selfe being witnes which seest the secretes of mans hart I truely and without dissimulation pray thee that the puritie of doctrine may be preserued and that opinions and worshippinges delyuered without the worde of God may be vtterly taken away Verse 2. Let my iudgement come before thy face let thine eyes beholde the thing that is right THe Church is in this world as a widowe and as an Orphane and hath no Judge but onely God Neyther the controuersies touching religioÌ„ are not by mans authoritie ended or taken vp because the vngodly aduersaries wil not seem to be conuinced by the testimonyes of Gods word Needefull it is then that the conflictes of the Church should be adiudged and decyded by God to the vtter extinction of blasphemies The greater part of the princes and people of the Iewes would neuer allowe of the Apostles doctrine and therefore God refuted or vanquished them by destroying their common wealth And with this execution as I may so say of his iudgement made he an ende of that discention But in the meane season the Apostles were slaine by the Princes of the Iewes So let vs waite for the iudgement of God and in the meane time let vs know that we shall endure the enemies crueltie Verse 3. Thou hast prooued my heart and visited me in the night season Thou hast tried me with fire and hast founde none euill in me I haue determined that my mouth shall not offende HEe amplifieth the litle clause of the first Verse not from deceiptfull lippes Thou seest altogether hast approoued the same that my heart agreeth with thy word For as the heart is enflamed with light loue of God so the tongue manifesteth the deuine motions of y e heart False therefore is the rebuke of my aduersaries which crie out that I not for the glorie of God and soules helth but for a certaine curiositie or some lewd desire or blind wilfull frowardnes doe retaine and propagate a kind of doctrine manifested from God yet the thing it selfe purgeth me For I coulde haue liued in worldly vanitie with promotion if I had beene free from this cause but now for that with great labour and great danger of life I professe the true doctrine and preferre the same before life it appeareth sufficientlye that I seeke no riches or worldly dignitie So are both these matters perceiued in Paules miseries that namely he bare about with him the Gospell for profitte and pleasure sake because he for the doctrine which he taught susteyned greate miseries when he otherwise amongst his contry men in greate reputation might peaceably haue liued Moreouer that Dauid in trueth and earnestly beleueth this doctrine is true he confirmeth it by that because he had rather suffer death then to cast away his profession of the Gospell Verse 4 From the workes of men in the worde of thy lippes haue I marked the wayes of the murderer THis litle verse sheweth clearly for what purpose this Psalme was made For it discribeth the conflictes of the church with heretikes fanaticall teachers which are in very deede théeues and mnrderers like as Christ in the 10. of S. Iohns Gospel saith All they which came before mee are theeues and murderers That is all those which came without my Gospell spred abroade false doctrines and established diuers maners of worshipping idols These workes of men haue I marked and eschewed saith he not with mans wisdome but with the wisdome of God which in his worde is delyuered Let vs therefore loue and reuerence the exercises of his heauenly doctrine that we may rightly acknowledge and call vpon God and be able to eschewe the confusion of fonde opinions and traditions of men For they which refuse and despise these exercises are like reedes tossed hether and thether with euery winde of doctrine as in the 4. of S. Paule Ephes is written Verse 5 Direct thou my goings in thy pathes that my foote steppes faile me not SVffer vs not to be drawne away by the deuill vnto impietie and other mischiefes defend vs against the deceiptes of the deuill gouerne vs with thy light and with thy couÌ„cels suffer vs not to perish deceyued by our owne erroures or moued by the imbecillity of the fleshe Great was the wisdome and vertue in Aharon chiefe prieste ouer the people of God and yet we see this man was moued by the deuill to make and sette vp a golden calfe to be worshipped Seing therefore great is the infirmitie of all men vouchsafe thou O eternall God Father of our Lord Jesus Christ to gouerne vs and shewe vs thy wholesome councels in priuate and publique affaires and with thy holy spirit confirme our hartes that they may obey thy will that we be not instrumentes of wrath but instrumentes of mercy and profitable members of thy church Verse 6 I haue cryed vnto thee because thou wilt heare me incline thine eare vnto me and heare my wordes HE repeateth the prayer to shewe that he did not coldly but with an ingent motion of minde craue of God the preseruation of sincere doctrine and subuertion of idolatrie Neither in deede any thing doubtinge of being heard prayeth he but without all distrust beleneth his praiers are receyued and heard So Paule 1. Tim. 2. biddes vs to pray without wrath and without doubting Let vs therefore withstand all doubtfulnes and vanquishe the same by faith that we may come vnto Godand call vpon him For this speciall worship of God horribly hindered when and so oft as our mindes are tossed and shaken with waues of doubtfulnes as experience teacheth whereby it is euident why it is needfull that the decrée made in the councell of Trent should be refuted which confirmeth erroure touching doubtfulnes in praying Verse 7 Deale wonderfully in thy mercies which preseruest those trusting in thee from them that resist thy right hande AL the godly ones haue néede of spirituall wisdome interpreting the promisses of God God perfurmeth his promises but other wise then mans reasonne thinketh Moyses did not thinke that he should wander fourtie yeares in the wildernes howe many in meane time despaired and cursed Moyses as a deceyuer of the people yea as a seditious and tyrannicall person And yet God at the length performed that which Moyses promised them and had begon by his decrée So was the preseruation of the church promised vnto the Apostels they and theire auditories were put to the sworde and yet in meane time the Church was furdered and more more florished These matters are to be learned of vs that we may prefer the worde of God before
in true feare and faith vndoubtedlie we must confesse that the Messias is by nature God and begotten of the substaunce of the father But the humane nature is signified in these words I haue established my king ouer Sion That is I will haue Christ to be the head of the Church Herevpon in the Epistle to the Hebr the 2. Chap. he doth learnedlie dispute that Christ is not onelie God but also man Hee which 〈…〉 and they which are sanctified are all of one For the which cause he is not ashamed to call them brethren saying I will declare thy name vnto my brethren And againe I and my children which God hath giuen me Because therefore children are partakers of fieshe and bloud he also himselfe is made partaker of the same that in al things he might be like vnto his brethren Lastlie not onelie the offices of this person are described in the names of King Priest and Pastor but also the doctrine of faith is recited which transferreth and applieth vnto vs the benefites of this Lord. He is wiselie called King by the voice of theternall father I haue appointed my king c. The office of his priesthood is signified when he saith I will preache of the Commaundement For to teache is a parte of the priest What that he is also called a shepheard Thou shalt feede them with an yronrodde Finallie of faith applying vnto vs the benefits of the Messias this psalm crieth out Blessed are all they that trust in him There are therefore in this psalme excellent testimonies of the Essence wil of God of the person and benefits of the Messias and of faith wherby the good things of the newe testament muste be receiued And yet neither nakedlie nor without figures are these set foorth but there are intertexed rebukings of the enemies despisers of Christ threatnings of punishments whereby God punisheth the contempt of his sonne and exhortations to thende al men may serue obey the sonne This is the summe of the psalme agreeing with the saying of Christ whiche I haue recited in the beginning Verse 1 Why did the Gentiles rage and the people imagine vaine thinges Verse 2 Kinges of the earth stoode vp and Princes came together against the Lord and against his Christ ALwayes when we interprete lot vs hold this rule that the Scripture of the new Testament is a speciall light of the Prophets Neither in the exposition of Moyses of the Prophetes and the Psalmes ought wee anye thinge to decline from that purpose or meaning which euen the same sonne of God or the Apostles doe shew vs because the same spirite spake by the Prophets and Apostles and it is the Sonne which expoundeth vnto vs. For as the Lawmaker is the best Interpreter of his owne Law So the Sonne of God which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worde can most rightlie expounâ—e his oracles or speeches Then following this rule see if it please you with what reason the Apostles Act. Cap. 4. doe interpret this Psalme For so wryteth Saint Luke in the same place O Lord thou God which hast made heauen and earth the sea and al things which are in them which through the holie Ghost by the mouth of our father Dauid thy seruant hast saide Why did the Gentiles rage c. For in deede they gathered themselues together in this Citie againste thy holie childe Iesus whom thou hast annointed Herode and Pontius Pilate with the Gentiles and people of Israel to doe whatsoeuer thine hand and counsell had determined to be done c. It appeareth plainly that the beginning of this Psalme is properly and principallie to be referred vnto the history of the passion of Christ For in déede the Jewes and Gentiles defyled themselues by ioyning together in the murthering of Christ and in their cruell counsels Neyther is there any one of vs which as Esay in Cap. 53. at large declareth hath not added somewhat vnto the passion of Christ But although this is the proper and naturall meaning of this Exordium yet notwithstanding it is not absurdlie applyed vnto the dangers of the Church in all ages Because Christ and his Church by a certaine affinitie and likenes of suffering are ioyned together according to that saying Rom. 8. Whom he hath chosen them will he haue to be like vnto the image of his Sonne Therfore as in a sodaine casualtie of fire or in a Citie surprysed there is great feare so kinges and their counsellers when the voice or the doctrine of the Gospel is heard doe tremble for feare and doe mortally hate the same as the firebrande of sedition in a common welth and as the lousnes of discipline The slaunders of Celsus Iulianus and others are well knowen which haue written that the Gospell doth take away Magistrates Discipline Lawes Finallie all the sinewes of ciuill societie and that it doth graunt infinite libertie vnto all mischiefes But why doe I repeate the slaunders of olde time when as our age yealdeth examples too many which declareth how great the â—â—â—â—ltie of hatred of many and mightie kinges and 〈…〉 ainst the reformed dectrine of the gospell by th 〈…〉 e of the reuerent Father D. Martyn Luther Neither in déede would politike persons be so extreme cruell and furious against the Lorde and against his Christ but that they are set on fire of obstinat hipocrits which with tooth nayle holde fast their errors least their opinion should go to wrack or leaste it should any thing impaire their aduantag To thend therfore that we being discouraged with fear of their hatreds and of dangers should not cast away from vs the profession of the true doctrine this Psalme doth comforte vs affirming that al the indeuour of the enemies so farre as toucheth the effect of the matter shall be in vaine and to be scorned For although Dioclesian and his fellowes doe cruellie rage and seeme to deuoure the vniuersall Church yet notwithstanding in midst of their race their crueltie is restrayned and the Church is deliuered Verse 3. Let vs burst in sunder their bondes and cast away their cordes from vs. IN this verse the holy Ghost explaneth before our eyes the effecte of all the Counsels or purposes which the enemies of the Gospell put in practise For as Archers do ayme their arrowes vnto a certaine marke so the enemies of the Gospell bende and bestow all their indeuour vnto the subuersion of the true doctrine and of the true Church of God But thinke with your selues I pray you how great a madnes it is to call the most swéete sentences of the Gospel such as these are Come vnto me all ye that labour and are laden and I wil refresh you Again So God loued the world that he sent c. Bondes and cordes But as they that are grieued with some disease in their eyes see not in deede those things which are before their feete so the enemies 〈…〉 spell being vexed with scorching flames of f
vnto God and asketh and receaueth forgeuenes of sinnes This description is euident and may be vnderstoode in our dayly exercises Contrition without faith is an horrible feare and sorrowe of the minde flying away from God as in Saule and Iudas Wherefore it is not a good worke But contrition with faith is a feare and sorrow of the minde not flying away from God but acknowledging y e iust wrath of God and truely gréeued that it hath neglected or contemned God and yet approcheth vnto God and craueth pardon Such a sorowe is a good worke and a sacrifice as the Psalme saith The Lord is well pleased in those that feare him and in those which trust in his mercie When this faith first shineth out new obedience is begun in the gouerning of our priuate life and vocation and in sorrowes which pleaseth God for Christes sake and is a worship of God that is a worke wherin God déemeth himselfe to be honoured of vs. Verse 12. Kisse the Sonne least he be angrie and you pearishe in the way Because sodenlie shall his anger waxe whote but blessed are all they that put their trust in him THis last verse vseth a most sweete worde wherin hée commandeth his Sonne to be heard Kisse saith he the Sonne that is he shal come vnto you and shal louingly and swéetely embrace you geuing you a kisse and an embracing Reconciliation and life Eternall He loueth vnfaynedly which geueth a sweete kisse from his hearte Therefore the Sonne of God loueth vs proferinge vs a swéete kisse from his heart The Eternal Father loueth vs whiles he will haue vs swéetely to kisse the lippes of his Sonne But in this place we must consider a contrarietie The vngodly are not delighted with the kis of Christ but spit vpon him and with all maner of crueltie defile the face of Christ Vnto these doeth this Psalme threaten punishment But as touching the others which are delited with his kisse he saith Blessed are al they which put their trust in him These wordes doe teach what kis is here requyred Forsooth fayth or confidence calling vpon God for Christes sake This faith when we shal with inuocation or prayer exercise then shal this psalme be more manifest approoued in vs and we shal finde that this promise is not in vaine but that it is thus truelye kept Blessed are all they which trust in the Lord. The Prayer of the Apostles repeated out of this Psalme and needfull to be exercised in these our dayes O Lord thou God which hast made heauen and earth the sea and all that is in them which through thy holy Spirite hast saide by the mouth of our father Dauid thy seruant Why did the Gentiles rage and the people imagine vaine thinges Kings of the earth stood vp and the Princes came together against the Lord and against his Sonne Christ For in deede they gathered themselues together in this citie against thy holie childe Iesus whom thou hast anointed Herode and Pontius Pilate with the Gentiles and people of Israel to doe that which thy hande and Counsell haue decreed to be done And now O Lord beholde their threatninges and strengthen thy seruantes with all confidence in thee to preach thy word Graunt this O Lord we beseech thee to the honor glory of thy holy name Amen The thirde Psalme Domine quid multiplicati sunt c. THE ARGVMENT THe rule which Hilary setteth downe in his bookes of the Trinitie doth well like me That wee muste from the causes of speakinge borowe the vnderstandinge of thinges spoaken But the Title sufficientlie declareth what occasion constrained Dauid to write this Psalme For although it greeued Dauid to be throwne out of his kingdome and to haue sedicion stirred vp by his Sonne whome he greatlie loued and himselfe bereaued of that glorie of wisdome iustice which he had yet notwithstanding these were not his chiefe greefes An other far more great vexed him in that he sawe his owne sinne was the cause o◠so great mischiefes and transgressions wherein manie which were holie perished Herein he iudgeth himselfe to be the plague of the Church and of Gods people and did feele such a huge burden of his sins that he acknowledged him selfe not able to beare the same Therfore he feared least that God had vtterlie cast him away as Saule and other Tyrantes which were the vessels of Gods wrath With this feare and sorowe had hee no doubte bene vtterlie quailed but that he did inculcate into him selfe the words of forgiuenes which he had heard of the Prophet Nathan viz. The Lord hath taken away thy sinnes In this voice of God setling his harte at rest he reuyued and began to call vpon God Therefore although he wrastled with the tentation of casting avvay yet by faith he strengthned him selfe and ouercame both all doubtfulnes and dispaire Which things sith they so be Let euerie one of vs which repent vs of our sinnes returne vnto God with confidence of reconciliacion for Christs sake Neither let vs dispaire by the greatnes of our fall but let vs holde that the mightie power of the Sonne of God is to be preferred before the sinnes of all men neyther to our other offences let vs also adde blasphemie which accuseth God of Lyinge and denyeth forgeuenes of sinnes let these suffice to be brieflie spoken of the Argument of this third psalme which setteth downe necessarie consolation that God will not haue vs dispaire although wee haue horriblie fallen and offended Because when Dauid was an adulterer and a murtherer and repented him fled vnto God he not onelie receiued him into fauoure and grace but also restored him afterwardes vnto his kingdome as in the rightfull recouerie of that which before he had lost Verse 1. LOrd how are they increased which trouble me many rise vp against me HE beginneth this Psalme from a sorowful complaint wherin he bewaileth the greate force of his troubles and the concourse of his calamities For who is able to expresse in words with how great floodes and stormes of sorows Dauid was tossed by reason of his adulterie First was his daughter deflowred after that folowed the slaughter of his sonne afterward sedition being moued by his sonne their wiues was defiled the Citzens were slaine and the father put to flight and it was a lesse thing for Dauid to be thus spoiled of his kingdome then to be bereaued of the great glorie of the power and fauour of God Amongst so great miseries and sorowes hee truely felt Inward feares outward fyghtinges Yt is some help when sinne meeteth not with mischiefes That is truely said for sorow increaseth when we acknowledge that we procure our selues calamitie through our owne transgression and when for grieuous sinnes we feele the wrath of God Verse 2. Many say vnto my Soule there is no saluation for him in God THis voyce signifieth no light griefe But of one wrastling with temptation of casting away I lament not
protect thee that I may plant the heauens c. Great are these premises which far exceede all human deuises and all the strengthes of men Therfore are they deryded beyonde measure of the vngodlye wyse wordlinges But let vs in the Church of God knowe that this true consolation of necessitie ought to be inculcate into euerie one of vs that our mindes might be confirmed in priuate and publique lyfe against hazardes or daungers in professing of the Gospell And although the importance of thinges which this verse conteyneth can not be conceyued yet notwithstanding let vs diligently consider the efficacy of the wordes For when he saith Out of the mouth he discerneth the principall Cause from the instrumentall cause as if he saide Christ is of power able and effectuall by the ministerie of the Gospell The ministers are onely Earthen vessels wherein is caried about great treasure that it may be the power of God and not oures 2. Cor. 4. For hee which planteth is nothing neither is he any thing that watereth but it is God which geueth the encrease 1. Cor. 3. And Christ saith It is not you which speake but the Spirit of your father which speaketh in you Mat 10. Hether vnto pertayneth that most pleasant saying of Nazianzen Nos linguam commodato damus Spiritui sancto That is We geue our tongue to the holy Ghost bestowed vpon vs. But after that he hath shewed the difference of the cause principall and instrumentall he declareth plainly not obscurely what maner instrumentes they be which God vseth in gathering of his Church together God hath chosen saith Ludouicus Viues in his 2. booke of Christian doctrine vnto so great and wonderfull work the Apostles priuate men base feeble vnskilfull and Infantes then whom none could séeme to be lesse fitte for the purpose But he chose the weakelinges of the worlde as S. Paule saith to confound the mightie ones 1. Cor. 1. It is the pointe of a most skilfull and most expert Artificer to worke that in a bad and simple instrument which another man can scarcely doe in a most apte and most likely for the purpose Like as men say Apelles with a cole taken out of the fire did so liuely paint out him of whom he was bidden to Ptholomeus his dinner that all men there acknowledged the same guestesbidder euen at the first shadowing But it is not to be marueiled that God perfourmeth what pleaseth him in likelye and fitte instrumentes who needeth none instruments at all whatsoeuer he purposeth to make Therefore sent he a very few vnto very many the rude to the skilful he sent children vnto most exquisite and most eloquent persons he sent the simple to the subtile ones the vnarmed to the armed the weaklinges to the warriors and the pore he sent to the rule and domination ouer the people of Rome For it was conuenient that at the beginning such a lowly and base state should be in the founders of this building least they should attribute any thing vnto humane strength and cunninge or repose any trust or confidence in them but vtterly distrusting their own infirmities should depend wholie vpon the helpe and sauegarde of God Both least any man might attribute any thing of those thinges which were wrought vnto mans power and also least that the same Apostles might contemne or despise any humilitie or base estate of others being mindful of their owne Thus farre Viues But as touching that which I haue spoken of the Apostles the same may in like maner be saide of all teachers in the Church For so Paule cryeth out For these thinges who is fitte or meeter Namelie to expound the doctrine to iudge and decyde greatest controuersies and to beare rule in the Church But what doe these infantes and sucklinges bringe to passe Are they onely infeebled with vaine contention which neither profiteth themselues nor other No saith he the labors of the godly Ministers in the church doe not onely profite men a short time but the fruytes are euerlasting of them which teach who doe gather vnto God an eternall church and are themselues enriched with eternall rewardes This Consolation is most oftentimes repeated as Paule saith 1. Cor. 15. Your labor shall not be frustrate in the Lord. And in the 1. Rom. The Gospel is the power of God vnto saluation to so many as beleue That thing also is most worthy of admiration that the Apostles perswaded both the learned and vnlearned of their time in so profound matters and farre passing the vigor of mans wit when as Philosophers could hardly perswade others in morall thinges more hardly in naturall thinges being furnished and prepared with knowledge eloquence and vse But that the kingdome of God as Paule â—aith consisteth not in wordes but in power 1. Cor. 4. The history of most worthy memory sheweth which is recyted of Ruffinus in the 10. booke of the Ecclesiasticall History A certaine olde man in the Councel of Nicene smally learned and of little knowledge but a constant confessor of Christ was not afrayde to encounter with an eloquent and wittie Philosopher and with him to dispute as touching the veritie of faith Neither in deede alleadged he delusions of subtile craftie spéeche but an euident and plaine meaning of truth Heare nie saith he Philosopher There is one God the Creator of heauen and earth and of all thinges as well visible as inuisible who created all thinges with the efficacie of his worde and with his holy Spirite established the same Therefore this Worde whome wee call the Sonne of God being merciful towardes mankind which led their life in errors like vnto bruite beastes was content to be borne of a woman to be conuersant amongest men and for them vouchsafed to die and he shall come agayne to iudge of all those thinges which haue bene done by euery one in this life That thâ—se thinges are and shalbe thus for a truth we beleeue neither inquire we curâ—ouslye vpon any part Doe not thou therefore weary thy selfe in vaine with searching for reasons and demonstrations of those thinges whose protection is faith or with busie questioning by what maner or meanes any one of these thinges may either seeme possible to be brought to passe or not brought to passe But answere me demaunding thee beleeuest thou these thinges The Philosopher being thorowly touched to the quick sayde hee beleeued him and reioyced to see himself conquered professed and held the same opinion in those thinges as the olde man did and perswaded others that they would be of the same minde with him protesting solemnly that this was done by Gods prouidence to the ende he might be conuerted to embrace the Christian Religion For so long sayth he as by wordes the matter was handled with me I answered againe wordes for wordes and what so was spoken with cunning of speech I laboured to confute But when for wordes vertue proceeded out of the speakers mouth words could not withstand vertue neither could
shouldest not raigne at all neyther that thou shouldest haue any people which might worshippe and honour thée Verse 14 But thou seest this because thou considerest his labour sorow that he may be deliuered into thy hands Vnto thee is the poore man lefte Thou art the helper of the Orphane VNto the rest of his petition are added promyses which are opposed vnto the Judgemente of Epitures and affirme that God will iudge and punishe the vngodly and will preserue and delyuer the godly yea though a season they seeme to bee as forsaken and Orphanes Thou saith he considerest my trauell my payne For as the father taketh pittie vpoÌ„ his Children So the Lorde is mercifull vnto those that feare him And surely the holy ones being confirmed in former benefits receaued doe whollie depend vpon God and yeald them selues and all that is theirs by faith into the mightie handes of God For vnto thee is the poore man lefte and thou art the helper of the Orphan That is They which being destitute of second causes or ordinarie meanes call vpon thee And it is profitable that we haue in redynesse many sayinges which affirme that God will then vnfaynedly helpe vs when wee are forsaken of mortall Creatures as the verse in the 72. Psalme My Father and Mother haue forsaken me but the Lord hath taken me vp Let vs also set before vs examples and not fâ—rren only but of our own countrey and Inhabitations Now often hath God driuen away or els mitigated great mischiefes from thee me and euery one of vs which by mans helpe cannot be tollerate Therefore all deliuerances be they others which we reade of or our owne which our selues finde experience of let vs know that they are examples of Gods promyses and being admonished both with promyses and with examples let vs learne to call vpon God to craue and looke for helpe of him and let our faith and confidence become by litle and litle stronger Let our heartes be setled in hope and in expecting Gods helpe So by vse shall we learne this verse Vnto thee is the poore lefte Thou art a helpe vnto the Orphane Verse 15. Breake the arme of the vngodlie and Euill man his vngodlines shalbe sought for and it shall not be founde WE must both in this place and also in others oftentimes discern the beginning of the matter from the ending Antichrist surely is slayne with the Spirite of Christes mouth That is with the sincéere ministerie of the Gospell But he shall be altogether then abolished when the Son of God shal come vnto vs againe to iudge the quick and the dead as Paule witnesseth 2. Thess 2. Then shall that man of sinne be reuealed whom the Lord Iesus shall slea with the Spirite of his mouth and shall destroy with the foreknowledge of his comminge And as touching the throwing downe of that Antichrist into the place and countrey of dainned soules no doubt it is Iohn speaketh of it Apoc. 19. And the Beast was taken and with her the false Prophet and these two were sent aliue into the lake that burneth with fire and brimstone where they are tormented day and night worlde without end Apoc. 20 Verse 16. The Lorde shall raigne for euer and world without ende The Nations shall pearish out of his Lande A Consolation taken of the Conclusion The thing will shew it selfe that Christ shall raigne when all the Enemies Gog the Beast and the false Prophete shall pearish With this hope of future redemption let vs comforte our selues against the power and furyes of the Enemyes For although Tirantes Fanaticall teachers and their Champions now and then presumtuouslye doe beare sway and carrie stately stomackes as if they were Lordes and Rulers called of their ownest le Yet after a while this Soile or Possession shall be taken from them as from vnthankefull Vassales For The Earth is the Lordes and alithe fulnesse thereof Psalme 24 verse 1. And againe it is sayde Leuit. 25. The Earth is mine you are but Straungers and my Husbandmen Verse 17. Lorde thou hast heard the petition of the poore thou wilt confirme their heart thine eare will bee prest Verse 18. To iudge the Orphane and oppressed that thencefoorth man rage no more vpon earth IN the ende of this Psalme is repeated The Promise and Finall cause of delyuerance For this cause speciallie is the Church delyuered that the moste holye name of God be not for euer polluted neyther that his Doctrine be extinguisht but that alwayes there shoulde remayne vpon earth both Teachers and Schollers celebrating the benefites of God in his Church or Scholehouse and to be therein true witnesses of his Doctrine This cause is oftentimes inculcate to our eares as in the 79. Psalme Helpe vs O Lorde our Sauiour for the glorie of thy names sake and deliuer vs and be mercifull vnto our sinnes for thy names sake least they say amonge the Nations Where is now their God The eleuenth Psalme In Domino confido c. THE ARGVMENT I Am not ignorante that certaine Deuines of excellent wittes and excquisite learning haue interpreted this psalme Allegoricallie as touching corruptions in Doctrine which are the enuenomed dartes wherewith the hearts of the simple sorte are wounded And althoughe I mislike not this Interpretation Yet I doe better allowe of the simple meaning and effecte which the proprietie of the phrase bringes foorth Therefore this Psalme conteineth a Figure of the Church which is like vnto a sillie birde cast out of her neste and laide foorth for all maner perilles and daungers of death For in very deede the Church liueth as an exile in this world and setleth her abode in troblesome dominions as it were in Medeas bosome And neither liues she in exilement and wandereth without any certaine resting place but is as an open pray vnto all hazardes of sodaine dangers For she is partlie oppugned by manifest violence and partlie by guilefull snares subtillie deuised of the enemies But perhaps some man would aske the question wherehence comes such and so greate bitter hatred into the mindes of the vngodlie ones against the church which keepeth and retayneth the heauenlie Doctrine This question doth this psalme in one verse at full resolue The foundations are destroyed what hath the Righteous done As if he saide The Church suffereth not this beastlie crueltie of the enemies hatred by reason of their grieuous sinnes troubling the Ciuill societie of men but for the Confession of the true doctrine which is ioyned with iust and necessarie reprehensions of Errors Idolatrie and Abhominations which striue with the Foundation For neither can it be but that the Church which setteth foorth the true meaning concerning the essence and will of God should therewith also reprehende the Confusion of Opinions and Worshippinges which with a malignante countenance that is by all euill shew are repugnant to the manifested will of God For God hath called his Church vnto this function to the ende we shoulde builde
do they deserue remission of sinnes This eroure most deeplie rooted in the mindes of Hipocrites doeth this XV. Psalme reprehende and setteth forth true religion For it leadeth the Reader not vnto ceremonies but vnto morall obedience and affirmeth that this pleaseth god by this foundation laid that is acknowledging the the Mediator and that for his sake remissioÌ„ of our sins reconsiliatioÌ„ with God is purchased For works without faith acknowledging the mediator and whereby for his sake wee receyue forgeuenes of sinnes are as the Grecians say c. And the Latines Hostium dona non sunt dona non sunt vtilia That is in inglish The giftes of enimyes no giftes at all be and nothing auaile our state or degrée Scipio was in deede a man iust and vpright in gouernement and a man of chaste life amongst his friendes and cuntrie men But because he had not the true opinion or knowledge of God but was ignorant also of the Mediator neither did his person please God neither yet his morall vertue of obedience to mans lawes But after that we are freelie receyued of God for the Mediator sake and reputed iust euen then and therefore also the obeydience begunne in vs pleaseth God although manie dregges of sinne are in vs remaining as els where more copiouslie is said of the same Verse 1. LOrd who shall dwell in thy Tabernacle or who shall rest in thy holie hill Verse 2. Euen he that entreth without spot and worketh righteousnes and speaketh the trueth from his heart HE begins his discourse touchinge good workes from a most weightie question which and what maner a one the true Church is which shall worshippe god in an euerlasting societie and gladnes and vnto whom hee himselfe will communicate his light wisdome and Righteousnes in all eternitie Touching this question he answereth That Congregation is the true Churche which publisheth the Gospel and word of God deliuered vnto the Prophets and Apostles and worshippeth the Father in spirite and trueth that is in true motions of repentance of feare faith confidence beholding Christ and finally perfourmeth morall obedience according to the Decalogue or Table of Gods commaundents to the ende it might declare thankefulnes vnto God and shew the will of God vnto others The same description of the Church is in the 119. Psalme Blessed are the vndefiled in the way That is which are not polluted with any error of Doctrine or vngodly Religion Such are not Hipocrites but for the most parte fauour idolatries and errours repugnant vnto the gospell and vse counterfette worshippinges of God which Paule calleth Voluntary seruing of God preferring them before y e works by God commaunded But although some profes the true religion and be not polluted with externall Idoles yet in their heartes they are secure and without repentance without feare of God and without true faith and doe more loue their owne sensualities and wealth then God Such a great multitude is there alwayes in the church yea where the true doctrine is preached like as the Parable of the seede sowen signifieth Therefore let the worde Thamyra be referred vnto puritie of doctrine and religion but let the worde trueth vnto affections not fayned which agrée with the Law of God Verse 3. Which with his tongue hath spoke no guile nor done euill vnto his Neighbour Nor hath not slaundered his next Neighbour Verse 4. In whose sight the malignant person is despised But maketh much of them that feare the Lorde Which promiseth his neighbour and disapointeth him not Verse 5 He which hath not lent his money vpon vsurie And hath not receiued rewardes to deceiue the Innocent LIke as the seconde Verse infreateth of workes pertayning to the first Table So the rest of the verses conteyne the necessarie vertues pertayning to the second Table And in deede the first vertue is Trueth which of right and deseruingly is called the foundation of other Vertues And it is a certaine firmenes in the will of man or a stedfast sounde purpose of well doing perfourming congruence in opinions in wordes and vtter appearance with effect neither through error malapertnes desire of hurtinge any man to thinke one thing and say another The seconde vertue is Justice particular which for biddeth hurting of other mens bodyes wyues gooddes and good fame The thirde vertue is Justice distributiue which at trybuteth vnto all persons conuenyent reuerence Like as Lucilius saith whose verses touching this vertue are knowen viz. A vertue tis to geue to honor that to her is due As aduersarie and enemie eke euil men to pursue Contrariwise good men and eke good maners euery where Next to their Countreies weale alwaies to deeme as thinges most deare The fourth vertue is the religion or profound mistery of taking an othe For an oth taken is an affirmatioÌ„ of a thing possible lawful made with inuocatioÌ„ of the true God wherin we craue y t he be witnes of such things as are spoken that he would punish the parties breaking their promise by oth made we binde our selues vnto y e punishment God himself witnessing the same according vnto his threatâ—ing as if we reproued him of vntrueth if he punish not y e breakers of their oth made like as in y e 3. precept he saith The lord wil not hold him guiltles whosoeuer taketh his name in vaine This definition sheweth how terrible a bond an oth is what a mischief is y e violation or breaking of y e same because y e violatioÌ„ by manifold waâ—es is reprochful vnto god seing he is called vpon to be witnes reuenger The violatioÌ„ deniâ—th him to be a true witnes despiseth his reueÌ„ge reproueth him of vn trueth Such reproches doth y e true iust god sharply punish in expres words hath deliuered his senteÌ„ce touching punishment due to theÌ„ confirmeth y e same daily by horrible exaÌ„ples it augmenteth y e grieuousnes of y t offence for so much as we bind our selues by oth vnto y e punishment These must be ofttimes considered of vs not only to y e end we should not break our othes but alsothat we should not be light or vnaduised in taking our othes Like as that lightnes is reprehended in the 5. of S. Mat. The 5. vertue in this place commanded is Justice in bying selling which in making of bargaines kéepeth equalitie eschueth vsuries other vniust meanes of getting mony And y t it is a thing vniust to aske receiue vsury the law of god witnesseth in the 25. of Leuit. Thou shalt not take vsury of thy brother nor more theÌ„ thou hast geuen And Christ saith Lend ye one to another not hoping for any thing therfore That is not asking again aboue measure Let vs embrace put in practise these diuine testimonies let vs know y â— vsuries do indéed displease God neither let vs seeke cauillatioÌ„s to excuse manifest vsuries as many men doe And let vs obserue y