The 120. Psalme. I called vnto the Lord in my trouble, &c.

The argumēt of the Psalm.This Psalme I iudge to be an inuocation or prayer for the helpe of God against euill and pestilent tongues, or against such euils as pestilent tongues, that is to say, heretikes bring into the Church of God when they teach any thing against true and sound doctrine. For that is a most perilous tentation when doctrine is assayled and impugned. For the Deuil hath two wayes whereby he vexeth the Church of God, heresies and the sword or persecuti­on. [Page 3] For this cause our Sauiour Christ also calleth him a lyer and a murtherer. Therefore all the Psalmes almost consist in these two points, namely to call vpon God for his helpe and protection either against Satan the murtherer,The Psalmes pray in two respctes a­gaynst Satan. or against Satan the lyer: that is, either against pestilēt doctrine, or els vnder the crosse and persecution, against cruell tyrannes. Of murther there be diuers kindes, whereby Satan afflicteth the Church of God. Some he exerciseth with the feare of death,Satan how he is a mur­therer. some with sclaūders, some with iniurie and oppression of enemies, some with hatred and malice, and some with other troubles and calamities, and these do belong to persecution & cruelty.How he is a lyer. To lying doe belong those things which he worketh by his ministers, specially in y^e church of God, through false doctrine and wicked opinions, whereby he troubleth mens consciences: also through inward tentations, when he vexeth the godly with the venimous dartes of desperation, mistrust and bla­sphemy, and so vnder the name of God, whom he may, murthereth and carieth vnto hell: for all these lying comprehendeth.

Of these perilous tentations we see the church of God to haue greuously complained, not only in the Psalmes, but also through­out the whole Scriptures, that it hath be [...]sore assayled with ty­ranny, errour, heresie, &c. But this Psalme (as I sayd) doth pro­perly pertayne to the former kinde of tentation concerning pesti­lent doctrine▪ albeit it toucheth the other also. For it can not be, but that false and lying teachers must be also bloody and cruel, be­ing bent to defend their wicked doctrine & impiety by all meanes possible. The Deuill also begnileth the hearts of men with lying and falshoode, that he may thereby stirre vp occasions of murther and bloodshed, as among many other examples of the church, the murther of our first parents in paradise doth well declare:Our first pa­rents decei­ued by lying. for Sa­tan with lying deceiued them, that he might bring them to destru­ction. And because the Church of God, through lying and selaunderous conga [...]es suffereth now euery where the like tentation, the cruell hatred of the worl [...], and all calamities for the confession of pure and sincere doctrine, it is therefore necessary for vs to be fer­uent in prayer against y^• like pestilēt tongues in those our dayes, that they may haue no power to hurt so much as they would▪

[Page 4]This verse conteineth not onely an example, but also doctrine whereby we may learne what we ought to doe in these tentations of the lying tongue, namely when we haue to doe with such per­uerse and obstinate heretiks as wil by no meanes be reduced from their false doctrine and errours into the way of truth. For by long experience and after many and great conflictes haue we learned, that (as Paule sayeth) they are condemned euen by theyr owne iudgement or the testimony of their owne conscience, and therfore after they haue bene once or twise warned, they ought to be geuen ouer and auoyded.The authors of wicked doctrine are in­corrigible. And this haue we found especially in the chiefe defenders and maintayners of wicked doctrine, that for all that can be said or deuised, they wil neuer be the better. It may be that some times they will geue place to the trueth: for by the power of Gods word they may be conuinced, but they will neuer be con­uerted. For if you stop their blasphemous mouthes one way, yet wil they not so geue ouer, but seeke new occasions to fight against the truth.Arius. This the histories, not only of the Arians and other he­retikes doe declare, but also the examples of these our dayes geue witnes vnto the same. It is impossible therefore for vs vtterly to stoppe the mouthes of heretiks. To reproue them and to conuince them, is all that we can doe: Also to preserue others ouer whom God hath giuen vs a charge, from their errours and pestilent do­ctrine. For a minister of Gods word ought to be well armed and instructed, that he may be able, not onely to teache the simple, but also to reproue and conuince the peruerse and obstinate. Herewith let vs be content, that such as are vnder out charge being thus forewarned, may stand firme and stedfast. But that we shall be a­ble to conuert the peruerse and obstinate, let vs neuer hope. How often did Christ stoppe the mouthes of the Pharises, not onely with manifest. Scriptures, but also with the finger of God and with miracles? and yet remayned they still as obstinate in their impiety and infidelity as they were before. Arius was vtterly con­uinced and his heresie confounded, and yet he set forth his heresie againe with greater audacity & successe then he did before. What shall we say of our Papistes? Doe we not see euen the very same thing in them also?

Such therefore as wilfully striue against the trueth, and will not be conuerted, after o [...]ce or twise warning, let vs geue ouer, & by the example of Dauid let vs with prayer fight against them: [Page 5] Like as we must pray also for our brethren, that with the deceit­full shew of trueth they be not seduced. More then this we can doe nothing. For the deuil, the father of all heresies, is such a Proteus, Proteus was one that could chaūge him selfe in­to diuers for­mes, as nowe into a beast, nowe into a tree, and now into some o­ther thing else. so slippery and full of sleights, that we shall neuer knowe howe or which way to lay hold on him. For if we stoppe one crest, he will finde twenty moe whereby he will wind him selfe out againe, and (as the winde enclosed by force) will seeke and search euery way howe he may get out. For against him chiefly we fight when we haue to doe with heretikes. Wherefore by disputing and conten­ding we shal not preuaile against him. Notwithstanding we must doe herein what we may, that the ministers of Satan may be re­proued and conuinced for the behoofe of the Church.

But to the externall word we must ioyne prayer, whereby spe­cially the wicked spirit is repressed and bridled. This prayer did beate downe Arius, Manicheus, Sabellius. This confounded the Pharises and vnbeleuing Sinagoge. This hath subdued the au­thors of sects in these our dayes: And they that will not heare vs exhorting and reprouing them, shall feele the force of our prayer crying out vnto God for the sanctifying of his name, & y^e cōming of his kingdom. This is the only way to obtayne the victory: So that these pestilen [...] tongues, although they seeme to preuaile a­gainst vs for a time, yet shall they at the length be vtterly rooted out.

We must therefore goe wisely and circumspectly to worke in this daungerous case, and cast away all confidence of our owne wisedom, yea although we haue the word of God neuer so much on our side. For we fight not against flesh and blood, but against spirituall wickednes. If we had to doe with flesh and blood onely, we would so defend and fortifie our cause with matter and force of argument sufficient, that nothing shoulde be able to counterueile the same. But now we haue experience, that when they are with arguments and authority of Scripture vtterly confounded, yet do they still with toth and nayle hold fast their errour, and labour by all meanes possible to defend the same. This sinne therefore I am wont to compare to the sinne of Iudas, who coulde not excuse his deuelishe purpose that he went about in betraying of Christ, and yet he neuer rested vntill he had brought the same to passe: for Satan moued him so to doe. Euen so when these authours and maintayners of hereticall doctrine are manifestly conuinced, yet [Page 6] Satan will not so geue them ouer, nor suffer them to rest.

Against he­resies we must fight especially with prayer.Wherefore it is necessary that herewithall we adioyne prayer, and with prayer specially we must fight, according to the notable and most comfortable example of Dauid here in this place, which sayth: I called vpon the Lord in my trouble, &c. As if he shoulde say, in this daunger of wicked doctrine whilest I sought the con­uersion of the false prophetes, and to bring them to the know­ledge of their errour, all that I did, was but in vayne. For Sa­tan who had possessed their heartes, is so slipperie, that it is not possible to take any holde on him. Moreouer, if ye looke to the number, they which set them selues agaynst me, were both moe in number and more mightie in power. What shoulde I misera­ble man doe in this distresse? Euen thus doe I. After that I haue diligently taught and set forth the worde of the Lorde, both war­ning my brethren of the daunger, & the other also of their errour, I ascende vnto my God by prayer, and shewe vnto him myne af­fliction, being vndoubtedly perswaded, that he will heare my prayer.

Thus Dauid setteth forth vnto vs his owne example, and shew­eth what he himselfe was wont to doe. But, to talke of these thinges and to teache them vnto others, as it is an easie matter, so by experience we finde and in our selues we feele howe hard it is to performe the same in deede. For first these euills which the father of lyes styrreth vppe by wicked doctrine, the godly can not beholde without great griefe and sorrowe. Besides this, they are without all hope of remedie, for that the rage of pestilent do­ctrine is more horrible then the force and violence of fire and wa­ter which suddenly consumeth and destroyeth all thinges. The heart therefore is on ech side troubled and vexed, both with feare of the calamitie that shall followe, and also with the sense and fee­ling of the present euills. Nowe, if there be ioyned with all these thinges, an inward crosse and affliction,Inward tri­bulation and affliction of the soule. so that the hearte doe also feele the displeasure of God, here it seemeth impossible for a man to pray. And doubtlesse a man vnexpert and vnskilfull in these matters, and presuming of the worde and his owne know­ledge, shall gayne nothing thereby but infinite troubles and vexa­tion. For, to teache, to reproue and to conuince, is not sufficient, but God withall must giue the encrease, that not onely we with our brethren may be preserued in sound doctrine, but also such as [Page 7] teach the contrary may be rooted out and brought to naught. And this by prayer onely is obtayned. But howe hard a thing this is, we haue alreadie declared. To read the word, to heare the word, and to teach the word, are in deede excellent and heauenly works, which require the help and aide of the holy Ghost:The vse and practise of faith. but the inward practise of faith, so to conuert vnto the Lord, so to pray, so to pre­sume of Gods fauour that thy prayer shall please him, and that he will heare the same, that is a hard matter in deede. For fearefull consciences many tymes feele not this certainty and assurance in them selues, but are brought to such doubting and mistrust, that they can conceaue no hope of helpe or comfort, especially such as are touched with the remorse of conscience, gilt of sinne, and the feeling of their owne vnworthines. For in this case it oftentimes commeth to passe, that the minde beginneth first to doubt whe­ther prayer will any thing auaile or not. They that are brought to this poynt can not pray, especially if they measure the same af­ter the sense & feeling of their owne vnworthines. But here thou must not regard what thou art, but rather looke to the promise of God, the necessitie of prayer, the daunger that followeth the ne­glecting thereof, and the thing it selfe for the which thou oughtest to pray. Setting these things before thine eyes, albeit thine owne conscience and vnworthines call thee from prayer, yet shalt thou be constrayned by prayer to flie to God for help and succour. For if a man, (for examples sake) haue committed theft, murder or some other notorious crime, and in flying away falleth into the water and so into daunger of drowning, shall he not pray be­cause his conscience accuseth him that he hath done wickedly? Nay, how much the more great and grieuous the sinne is, and the necessity of praier more vrgent, so much the more earnestly ought the mind to be stirred vp and more ready to prayer.

In like maner must we doe also in this tentation and daunger of wicked doctrine. And whatsoeuer we be, we must rather consi­der y^e great enormities that Satan raiseth vp by lying ministers, then whether we be worthie to be heard or no.Howe the mindes of men must be stirred vp to prayer. To this doth the promise also allure vs. For we haue a promise in Christ that we shall be heard: yea and Christ him selfe also hath prescribed vnto vs the very words, syllables & letters which we should vse in prai­er. We haue also a commaundemēt to pray: so that it is not in our choyse to pray or not to pray, but it is a work cōmaunded of God. [Page 8] Now, when we remember these thinges, and then consider on the one side how necessary a thing it is for vs to pray, and on the other side howe great the daunger is if we doe not pray, then are our mindes quickned and the tentation or conscience of our owne vn­worthines is,Tribulation stirreth men vp to prayer. as it were swallowed vp. Like as it hapneth also in sudden daungers: as when a man in his iorney falleth into the hands of theeues or is in great perill of drowning, here, before he can once think of his own vnworthines, he bursteth out into these wordes, or this cogitation: O God, be mercifull vnto me. And here the saying of the Phisicians is found most true, that sharpe sawces prouoke the appetite. For there is no better scholemaster to teach vs to pray, then necessity. But whiles we walke in secu­ritie and are not touched with any feeling of present daungers, no maruell is it if our prayer be either no prayer at all, or else in dede very faynt and cold. For mine owne part I can say by experience,Luther wri­teth that which he hath proued by experiēce. that I neuer pray more hartely then in the time of trouble and af­fliction. And this is that sharpe sawce which stirred vp also in Da­uid a hunger, as it were, and an appetite to pray, as he sayth: I called vnto the Lord in my trouble, &c.

We may learne therefore out of this verse that Dauid vsed this remedy against lying tongues, that first by doctrine he stirred vp him selfe and others,The necessi­tie of prayer set forth vn­to vs in the Lords pray­er. and then he prayed. In like maner ought we to do euē in respect of y^e cause or necessity, which the Lords praier also setteth forth vnto vs. For in y^t the name of y^e Lord is polluted, mens consciences peruerted, and the profession of the Gospel hin­dred, we haue in deede great cause to say: hallowed be thy name, that these abominations and blasphemies may haue an end: Thy kingdom come, which by the kingdom of Satan is in a manner oppressed. He that prayeth after this sort, shal fil heauen with his sighes and grones: wheras if we liue at ease and feele no trouble, our praier is so cold that scarcely our mouthes are filled therwith.

This cause and necessitie of prayer Dauid expresseth when he sayth: I called vnto the Lord in my trouble, &c. For there must be some great necessitie to constrayne vs to pray, as our owne sal­uation, the saluation of our brethren, death eternal, our sinnes, our troubles and afflictions, the glory of God, the kingdom of God, &c. all which are set forth in the Lordes prayer, and if we consider them as we should doe, they will constrayne vs to poure out true and harty prayer vnto God with sighes and grones. Let vs consi­der [Page 9] well these thinges, and with our prayer let vs burst, through the cloudes which hide from vs the presence of our most graci­ous God,Prayer is a seruice of God. and thinke that prayer is an acceptable sacrifice to God, and such a seruice as he him selfe requireth of vs. Some seeke a meane helpe and trust to other mens prayers: which in deede are not to be neglected, for the prayer of many hath a more force and power. But thou also must pray as a member of the Church, which with one voyce sayth: Our Father, &c. For he will not be the father of this or that man onely, but he will be also thy father.

Here is expresly added:How poore afflicted con­sciences are to be com­forted which dare not call vnto y^e Lord. vnto the Lord, contrary to that opini­on of which I was once my selfe, and many poore soules besides in popery at this day are. For thus I thought: I am a sinner, and therefore I dare not pray vnto God being angrie with me for my sinnes. I wil therefore seeke such mediatours as are in the fauour of God, as Marie, Peter, Paule, &c. For timorous consciences euen at the hearing of the name of God are afraide. And in deede great is the Maiestie of God: but yet thou mayest not thinke it so great, that thereby thou shouldest be driuen from prayer. For if thou consider his Maiestie, why doest thou not consider it in this respect, that he hath commaunded thee to pray? The authority of the commaunder ought so to be regarded, that it should bind thee to obey. Marke well this commaundement of God, and commend thy selfe to his grace, and say: Lord, it is not in my choyse to pray or not to pray (as in monkery we did maintaine): Thou hast com­maūded me to pray. I do acknowledge therefore that I am bound to obey thee. If I be vnworthy, yet is thy commaundement and thy will worthy to be obeyed: thy promise is worthy to be bele­ued and trusted. Therfore I pray not in the worthines of my selfe, either else of Marie, Peter, Paule, &c. but in the worthinesse of Iesus Christ, and of him who hath commaunded and charged me to pray.

Of this maner of prayer the whole papacie is ignoraunt.The prayers of y^e Papistes. And by myne owne experience this I dare affirme, that as in all the tyme of my life that I ledde in monkerie I neuer once sayd the Lords prayer truely: so the Papistes at this day do not vtter one syllable thereof in faith. Yet peraduenture the Lord heard the vn­speakeable gron [...]ngs of my heart, which I thinke many other al­so had, although they were ignoraunt thereof. But where these [Page 10] sighes are not, no parte of ou [...] prayer is either vttered or vnder­stand as it shoulde be, and as by the grace of God we nowe both pray and teache others to pray. There is a saying of a certayne Heremi [...], (which the Mon [...]es are wont to haue commonly in their mouthes) that there is no such labour as to pray.Nothing more hard then to pray. Which may be truely sayd of that prescript forme and maner of prayer without fayt [...], which was enioyned to the popishe Priestes: but muche more truely is it verif [...]ed of that prayer which is made in fayth▪ as when the heart striuet [...] against Satan, the terrour of conscience and desperation, and with boldnes layeth holde on the mercies of God. Albeit, not onely the promise of God made vnto vs when we pray, ioyned with the commaundement: but also the necessitie that constraineth vs thereto, maketh this difficulty and labour more easie in the exercise of prayer when it proceedeth of faith. For true prayer can not be without faith. Yea these two, the promise I meane, and tribulation doe make our prayer harty and feruent. In these exercise your selues & vse prayer in your cham­ber secretly and with your selues alone, as Christ commaundeth. And if Satan go about to hinder this prayer (as he is wont) then close your eyes and say: Beholde Lorde, here is trouble and an­guishe: here am I in daunger: such a brother is grieuously affli­cted: thus or thus he is vexed of Satan. The time suffereth me not nowe once to thinke whether I be worthy to be heard. Helpe nowe in tyme O Lorde, according to thy worde, &c. Thus, if we, considering the daunger on the one side, and also the pro­mise on the other, doe flye vnto God for succour in our distresse, we shall vanquish Satan and gette the victorie. After this maner Dauid by his owne example stirreth vs vppe to prayer, not one­ly in the daunger of deuelishe doctrine, but also in all other trou­bles. And if thou doe so presume of God, that thou become e­uen impudent and shamelesse, it shall please God highly, accor­ding to that which followeth: and he heard me. As if he should say: The Lord declareth that our prayer pleaseth him which we make with a trust and confidence in his promise and mercie that he heareth our prayer.

And here see that thou diligently learne this name and title which Dauid here giueth vnto him,God the hearer of praiers that he is auditor precum, the hearer of prayers, and beware when thou prayest, that by doubting or incredulity thou take not from him this name, as ma­ny [Page 11] times we doe. Agaynst this doubting Dauid goeth about to confirme and strengthen vs with his owne example, and besides the promises of God, which we haue, he setteth before vs his owne experience, to stirre vs vp to call vpon God in faith, where­by we may assure our consciences, that God will heare vs in that he is the hearer of the sighes and grones of all those that pray vn­to him in fayth. And if he heare not speedely, yet he will heare in his good tyme. If he [...]eare thee not in suche sorte as thou woul­dest and doest desire, he will heare thee in much better wise. So sayth Bernarde. And I doe not remember that euer I redde in any of the fathers of the latter age a more godly saying.The saying of Bernard. Bre­thren, sayth he, as concerning your prayer, haue no doubt, but assure your selues that as soone as the worde passeth out of your mouth, your prayer is wrytten and regestr [...] in heauen in the presence and sight of God: and eyther it shalbe done that ye haue asked, or else it is expedient not to be done. What can be more Christianly spoken? what greater consolation can there be then that God, as a most gracious, riche and bountifull Prince, shoulde geue no other aunswere to all the supplications and pray­ers made vnto him▪ but fiat, that is to say, be it done that ye haue desired.

But ye will say: We see it commeth oftentimes otherwise to passe.God giueth not alwayes that we pray for. For notwithstanding the prayers that be made for women with childe and in [...]rauell, yet many dye in their trauell. Did not Iacob (thinke ye) pray for his wife Rachel in that extremity? Da­uid also in like maner prayed with great feruencie of spirite for his sonne begotten of Bersaba, but it was in vaine. Many such ex­amples we see also daily amōgst the Sainets of God. I answere, that howsoeuer it be,The prayer of yong chil­dren. we must vndoubtedly beleue that God is the hearer of prayers. This title we may neuer take from him. And in this faith yong children doe effectually pray:The godly youth in that reformed church being brought vp in y^e n [...]rture of y^e lord & cō ­tinuall cate­chising, may shame al our reforma­tion, where the youth is so godles for lacke therof. which doe beleue that God heareth them and giueth them all thinges. This fayth children haue with full assurance, and without any doubting, and therefore their praier I both greatly commend, and also do often­times set the same before me as an example to follow. For albeit that children do learne the forme of prayer & words of vs, yet the efficacy & power, therof we may wel learne of them, because of our peruerse & corrupt nature, & also our euil education. First therfore we must beleue & not doubt y^t our prayer is heard. Secondly this [Page 12] hearing must be thus defined, not that God geueth alway that which we pray for, but that which is profitable for vs. For God, in that he is good, can geue nothing but that which is good. But we many times doctraue that thing which is not good in deede, but seemeth so vnto vs.Howe God heareth our prayers. In such cases God euen then heareth our prayer, when he graunteth not that which we desire. In that pray­er therefore which the Lord hath taught vs, first we pray for the sanctifying of his name, for the comming of his kingdom, & that his will may be done, before we pray for the things which do per­tayne to the vse and commoditie of this life: so that in such things we desire that the Lord would do, not that seemeth good vnto vs, but that which is good in deede. The difference therfore in asking those things which we pray for, is here rightly set forth: So that in those things which pertaine to the glory of God & our saluatiō, we must beleue our praiers to be heard without condition. But in those things which pertayne to this life, albeit we must hope that the Lord will graunt our petitions, yet must we pray with condi­tion, resigning our wils to the Lords will, to do therein as semeth good vnto him & profitable for vs. For he knoweth what is good for vs, but we do not, as a [...]so S. Paule sayth. Thus must we restru [...] this title to our most faithfull & gracious God, that he is audito [...] precum, a hearer of prayers, as Dauid here speaketh of him.

This verse sheweth the matter or argument wherof Dauid en­treateth in this psalme. He prayeth for the prosperous successe of the holy word of God and pure doctrine, against false and hereti­call tongues. I sayd in the beginning, that this Psalme must not only be taken as an exāple for vs to follow, or a doctrine to teach vs what Dauid did in this daungerous case, or what we ought to doe in the like: but also is set forth to comfort and confirme vs a­gainst this great offence and stumbling blocke, that wheresoeuer the Gospell beginneth to shine, there Satan stirreth vp theeues and robbers, enemies of true doctrine to hinder the course there­of: and therefore when we see that the Anabaptistes and other Sectaries spring vppe at the preaching of the Gospell, we should not thinke it straunge, but rather it shoulde be to vs a meanes to [Page 13] stirre vs vp, thereby the more diligently to watch and shake of all securitie, forasmuch as we see that he which tempteth vs sleepeth not, and to fight against spirituall wickednes, against the which the children of God haue bene alwayes at continuall warre. Abel was persecuted of Cain, Isaac of Ismael, Iacob of Esau. Of this enmitie Satan is the author, which alwayes persecuteth God and his trueth, not onely with slaughter, but also with lying and falshoode. To knowe these thinges it is a singuler consolation in such daungerous cases, that we be not discouraged or dismayed, but may be strengthened and confirmed thereby: and moreouer it keepeth vs from securitie, which lying tongues aud deceitfull lippes will not lightly suffer a man to fall into. We must be ready therefore, not onely with the word of God, but also and especially with prayer, to fight against false doctrine and deceitful tongues, considering, as Dauid here sayth, that the Lord is our deliuerer, who only in this daunger can deliuer vs and destroy our aduersa­ries. For the continuall exercise of the word and prayer must goe togither.

Deliuer my soule: that is, deliuer me. It is a phrase and kinde of speech proper to the Hebrewes.

In demaunding this question he goeth about to stirre vppe him selfe, and to finde occasion to accuse the deceitfull tongue: as he doth in deede most liuely sette forth by two notable similitudes what a pestilent thing wicked doctrine is,Wicked do­ctrine. and what the godly and such as are spirituall doe iudge thereof. First he compareth it to an arrowe that is not blunt, but sharpe: and moreouer which is cast, not of him that is weake and feeble, but that is stronge and mightie: so that there is daunger on both sides, as well of the arrowe that is sharpe and able to pearce, as also of him which with great violence hurleth the same. The Deuill there­fore the father of all heresies is here plainly sette forth vnto vs as an olde exercised souldier,A liuely pi­cture of the Deuill. strong and mightie: who from the [Page 14] beginning hath made warre against the Church of God, and al­beit he hath bene often ouercome, yet will he neuer geue ouer, but returneth more fearce and subtill then before, and the better ar­med, the more holy and learned they be against whom he fighteth, so much the more strongly & fearcely he setteth vpon them. Ther­fore the holy Ghost here speaketh according to the sense of man, that is, according to the cogitations which the godly haue in this daungerous case, and he calleth a pestilent teacher an arrowe or dart in the hande of the strong and mighty. For if ye beholde the multitude of the aduersaries, their stoutnes, proud bragges, ob­stinacie, and fearcenes, with the subtill & deceitfull sleights wher­by they auoyd or wickedly peruert all thinges that make against them, be they neuer so godly spoken, it seemeth no otherwise but that they will vtterly oppresse and destroy the Church, which ap­peareth to be in comparison of them, but a small number, and that also very weake and feeble. It seemeth therefore that Satan, as a dart which no armour is able to resist, must needes preuayle and haue the victory. But if you looke to the end, you shall see the con­trary. As the Church when she compareth the multitude of her e­nemies with her poore litle flocke, through her infirmity is trou­bled and feareth destruction: euen so when Satan seeth his pra­ctises at the first to proceede as he would, he is puffed vp and swel­leth at the successe therof. For wicked doctrine crepeth like a can­ker, and mightely encreaseth euery hower: so that if a teacher of erroneous and hereticall doctrine should be suffered in a reformed congregation, he would soone ouerthrow altogither: so violently perceth this dart. And why? because it is hurled of Satan: and the common people are,The commō people are the frame­howse or workehowse of the deuill. Deut. 29. as it were the frame house of Satan, because they loth and despise that which is dayly taught them.

Now, because the heretikes doe not vse the accustomed and or­dinary maner of teaching, but fede the people with new & straūge thinges, therefore (as Moises sayth) the drunken and the thirsty are mette togither, and these arrowes perse through with greater violence.

Moreouer it is a figure vsed in the Scriptures to call the word of God arrowes or darts, as it appeareth Psal. 45. Thy arrowes are very sharpe, &c. And in our language by a prouerbial speech, when a man vseth the wordes, the counsell, and iudgement of o­thers, and not his owne, we say they be arrowes out of an other [Page 15] mans quiuer. But properly this name doth agre to false doctrine, which (as I sayd) perceth swiftly.

The other similitude likewise hath a notable signification of power and swiftnes By coles he meaneth here a hot burning fire and consuming flame:Coles. As also he doth in the 17. Psalme. He v­seth the similitude of Iuniper,Iuniper. because that tree, besides the thick­nes of the leaues, hath a great fatnes withal, & therefore is light­ly set on fire & burneth vehemētly. The sense and meaning hereof is, that heresie and false doctrine which is full of strong delusion, hath a power to peruert and seduce men with no lesse celerity and swiftnes, then fire hath to burne being kindled in a forest of Iuni­per. Likewise the Scripture in another place speaketh of a great fire, like to the flame of thornes vnder a potte, meaning such a fire as is suddenly kindled and swiftly encreaseth.

This description therefore is, as it were a complaynt, that the poysoned tongues of heretikes doe so suddenly preuaile, and with such successe worke mischiefe in the Church of God: as it came to passe after the preaching of S. Paule. For when he, with excee­ding trauels had happily planted many Churches, as soone as he had once turned his back, all Asia was peruerted and turned from the Gospell.The fire of the heretikes is more swift then the fire of the holy Ghost. This is the calamitie of all ages, that whatsoeuer godly preachers haue builded with great trauells, the teachers of wicked doctrine doe suddenly ouerthrowe. Let vs therefore be thankfull vnto God for that litle poore remnant, which as yet by his speciall grace remaineth in the sound doctrine of the Gospell: and moreouer for this his gift, that we are able to iudge such do­ctrines to be the dartes of Satan although they be neuer so glori­ous and agree neuer so much with the wisedom and righteousnes of the fleshe: and further, that they are like to a vehement fire, e­uen suche as is the flame of Iuniper which we must labour to quench with all our power. These be the spirituall battells which the world knoweth not, farre passing all carnall conflictes: for in those conflicts like are matched with like, that is to say, men with men, but in these we fight not onely against the greater number, mightely armed with malice and power, but also against Satan him selfe, and against spirituall wickednes. Therfore in this war­fare we haue neede of the helpe of the Lord and of the Angell Mi­chael, as it is the Apocalyps. And for this cause the prayers and sighes of the godly in such a daungerous case are necessarie, [Page 16] saying on this wise: O Lord, behold, we will gladly teach and set forth thy word, but what are we except thou helpe vs? Stand for vs therefore against the enemies of thy truth, & defend thine owne cause. This hope we haue in such great successe of wicked do­ctrine, that that which is not of thy planting shall not endure, and that which suddenly springeth vppe, shall suddenly be cut downe. There hath bene hitherto no heresie which hath not bene confoun­ded, and the word of God hath had alwayes the victory. Cain, Is­mael, Arius, Manichee and such other haue perished for resisting the Gospell.Luther pro­phecieth. The Papacie also is now falling, but the word of the Lord abideth for euer, according to that sentence of the Psalme: They haue fought against me euē from my youth, but they could neuer preuaile.

But here perhaps you will aske what were thefe heresies and deceitful tongues in the time of Dauid, against the which he prai­eth in this place. In his kingdom there was Achitophel, Seme [...], and many others, which spake cursedly of him, & with crafty coū ­sell & conspiracy stirred vp the hearts of his subiects against him.

But it appeareth that Dauid speaketh here of some great daū ­ger. What is that you will say? Albeit the holy histories do suffi­ciently declare what trouble the true Prophets of God alwayes had with false and lying teachers, as the story of Ieremy doth de­clare, yet Dauid him selfe expresseth in diuers places of the psal­mes, what was y^e cause of these his conflicts, as in the fifty psalme it doth appeare, in the which he speaketh of the merite and deser­uing which the vnbeleuing Iewes did trust vnto because of their sacrifices. For as it is now, so hath it bene in all ages, that many haue thought them selues righteous through their workes. And this opinion did maruelously encrease and multiply the Iewish sacrifices: for they thought that by their sacrifices their sinnes were forgeuen though their hartes were vnpure & without faith: Euen like to our aduersaries the Papistes, which doe therefore so highly extoll and so mightely maintaine and defend their sacrifice in the Masse, because, (as they say) of it self by the work wrought it is auaileable for the remission of sinnes. Against this heresie Dauid fought, and taught that to offer vppe a bullocke it was no great seruice vnto God, seeing he was both the creator and giuer of the same, and being the Lord of al, hath neede of nothing, much lesse of a bullocke, and therefore they that will offer a right sacri­fice [Page 17] in deede, must acknowledge their sinnes, and also the great goodnes of the Lord, promising vnto them a blessing by the bles­sed seede, and giue him thankes for the same: inuocate, praise and magnifie his name, &c. Thus Dauid confuteth this heresie in that place.

But there were many other moe like vnto this. For the Iewes were not onely fallen to the worshipping of the gods of the Gen­tiles (as it is to be seene in Ieremy) but forsaking the temple, they resorted to those places wherin their forefathers were wont to offer sacrifice, whereas the Lorde had appoynted the Taber­nacle in Ierusalem for a place of sacrifice and prayer. Some, of their owne brayne, did choose vnto them selues groues and hilles wherein they offered their sacrifice. Because these thinges were contrarie to the will and worde of God, and done of the Ido­laters with great greedinesse, it was necessarie that the people shoulde be warned and taught of the Prophetes of God, not to choose to them selues any other way of seruing and worshipping God, or to seeke any other righteousnes then that which shoulde come by the blood of the sonne of God: whom S. Paule calleth the Lamb, because he should be the sacrifice that should take away the sinnes of the world. Thus we see that there hath alwaies bene for like matter like conflicts between the true Church and the false, and also like daungers haue thereuppon ensued. Wherefore we must vse like remedies also: that is, first by soūd doctrine to defend the glory of Christ, & exhort men to the study & loue of the wor [...]d: Secondly by prayer to fight against deceitful tongues and lying lippes. Now the Prouphet after his prayer addeth a complaint.

Hitherto the Prophet hath declared the daungers both of him selfe and of the church, with prayer to be deliuered from the same. Now he addeth hereunto a complaint, for that the church of God being in the middes of her enemies, is continually vexed on euery side, and true doctrine assailed with power & subteltie. As though he should say: Being in this distresse and daunger, this is all that I am able to doe: faithfully to teach, feruently to pray and paci­ [...]ntly to suffer. To this ende I teache that the worde may be pub­likely [Page 18] mainteyned and kept: I pray, that the word may preuaile and haue the victory: and till it shall ouercome, I must paciently abide what trouble or affliction soeuer shall happen. He that will not thus doe, is but a shrinker and his fall will be fearefull.

In like maner haue we bene troubled in these our dayes with Epicures, Libertines, Anabaptistes, &c. We haue sustained the cruel oppression of the word by the power and subtelty of the Pa­pists that cursed seede of Cain, & amongst vs there is also no smal number which fearing neither God nor deuill, doe not onely con­temne y^e ministery, but would wish it to be vtterly abolished. These are heauy crosses to the godly, when they must be compelled both to see them and suffer them, and yet can finde no remedie for the same. This forceth vs to say with Dauid: VVoe is me that I re­mayne in Mesech, &c.

By Mesech and Kedar he meaneth two sorts of people inhabi­ting neare vnto the Iewes: of which the first came of Iapheth as Moises teacheth, and the seconde of Ismael. Both of them were barbarous, cruel and without all humanity, dwelling in tents. By these he meaneth such as were of his owne nation, being no lesse cruell and spitefull against Gods people then these were: like as in an other place the corrupt & degenerate Iewes he calleth Gē ­tiles. And that he might the more sharpely reprehend Gods ene­mies and his, of purpose he nameth those people which y^e Iewes knew to be most cruel and barbarous, meaning that if he dwelt in Mesech & Kedar, he could not be amongst more cruel enemies. As if he should say: I am compelled to comfort my self with hope and pacience, and would be glad y^t the churches were in peace & quiet­nes, and y^e pastors and rulers thereof in a godly vnity, but this wil not be. Wherfore I wil commit the whole cause of God by pray­er, & teach the word faithfully. In the meane season we must beare these offences, that by the good we may ouercome the euill. Thus we se then that y^e office of teaching is a miserable kind of life: For besides other calamities which the preachers & teachers of Gods word must suffer at y^e hands of the vnfaithful, this also must nedes be vnto them a great crosse, to see the word of God and true do­ctrine miserably corrupted, and y^e Church disquieted by false bre­thren. But for the Lords cause these things we suffer, and we say with Dauid. VVoe is me that I remayne in Mesech, and dwell in the tents of Kedar, barbarous and cruell people.

Here he sheweth plainly whom he meaneth by Me [...]ech & Ke­dar: Kedar and Mesech si­gnifie the e­nemies of the church. to wit, those wicked Israelites, which forsaking the wayes of their godly fathers, became spitefull and cruell against the faith­full: amongst whom he was compelled to dwell a long season and to suffer great iniuries and cruelty at their hands. And this is the subteltie of the malignant spirite, that whom he can not ouer come by the multitude and greeuousnes of tentations, those he goeth a­bout to weery with tediousnes & long continuance therof. Wher­fore many being unskilful of this spiritual warfare, fight valiant­ly at the beginning, but in the ende they faynt and cowardly giue ouer. This daunger Dauid did foresee & complained therof. Long haue I dwelt (sayth he) amongest those that hate peace, that is, which continually trouble & disquiete the church of God, and ne­uer will be at peace with it, thinking by importunitie and long cōtinuance at the length to get the victory. So Iob with one kind of calamity was not discouraged, but whē one messenger follow­ed an other, and one calamitie likewise came vpon an other, then his minde by litle and litle began to be troubled. And this is the malignity and malice of Satan. Wherefore let vs cast away all hope of peace so long as we liue here, and let vs assure our selues, that if this day we ouercome one kinde of tentation, to morrowe Satan will set vpon vs againe with an other.

And here behold the craft and subtelty of the worlde. The holy Ghost calleth them heretikes which are haters of peace and concord, and this name they spitefully apply vnto vs. Thou (say they) art he that troublest Israel. Thus they which trouble the Church in deede, accuse the true Church and call them selues the louers of peace and concord. This must we also suffer, and so con­tent our selues with the testimony of a good cōscience which shall cleare vs before God, that we seeke the peace of the church, wher­unto they are vtter enemies, as followeth.

This is the testimonie of my conscience that I loue peare and seke after it. Wherof then commeth all this trouble? all this dead­ly [Page 20] warre? of me, I graunt, but not by my default. For if I would suffer these disturbers and haters of all godly peace and concord, to say and to doe what they list, then would they not so rage, then woulde they not seeke my hurt as they doe, then would they liue in peace. But how can we hide those thinges that we haue seene, that we haue heard, & that we are commaunded to speake and de­clare, not in our chambers, but on the house toppes? For Christ saith: God and preach the Gospel to all creatures. And againe: No man hideth a light vnder a bushel. This is the cause that the word is in our mouth as a burning cole. which can not be kept in, but compelleth vs to open our mouthes. Hereof then come all these troubles, because they take away the commaundement of God, & yet would haue vs to holde our peace. And here we see it come to passe that Christ saith in the Gospell:Luke. 11. when a strong man kepeth the house all things are in peace, but when a stronger then he co­meth, then troubles arise.

This is then our consolation, that what troubles soeuer doe a­rise, we rest vpon the testimony of our owne conscience that we do nothing else but speake and declare that we are commaunded. It is not our life therfore which they accuse, but our doctrine abideth the blame: which is not ours but Christes. Wherefore let vs not only contemne all peace and concord, but let heauen and earth al­so perish, rather then the doctrine of Christ or y^e glory of his king­dom should be diminished or blemished in any point. The daūger whereof they see not or doe litle regard, which make so great a matter of the losse of that peace and tranquillity, which hath bene and yet is seene in the kingdom of Antichrist. Notwith standing let vs with all our power amplifie and set forth the glorie of our God and the frutes that come of the true preaching of the gospel, and let vs contemne all such sclaunders, which these Epicures do most maliciously and spitefully heap vpon vs, commending no­thing else but that peace & tranquillity wherewith the deuill hath rocked them a slepe in all damnable security: wherby we see what horrible impietie reigneth in the papacie. There is not one word purely taught concerning sinne, grace, the merite of Christ, faith, the exercises of workes, concerning magistrates, and other de­grees and kindes of life. All thinges are miserablie corrupted with pestilent gloses and expositions. Moreouer, what propha­nation and selling of Masses was there? what deceite and robbery [Page 21] by pardons, purgatory, with such other abominations deuised on­ly for vauntage and gayne? When I looke into the kingdome of the Pope as it was before we preached the Gospell, it seemeth to me that of verie purpose men were cast vnto Satan and eternall damnation by false teachers and ministers of iniquitie.

Now consider whether it were not better with trouble to kepe and enioy the word of God, then with losse of the word, to liue in peace and tranquillity, though it were neuer so heauenly a peace. As for me I woulde not desire to liue in paradise without y^e word: and with the word to liue in hell it is an easie matter, like as in this world we liue as it were in hell, and comfort our selues only with hope which the word of God sheweth vnto vs, and with this hope we ouercome all kindes of troubles & crosses. Let vs there­fore lay sure holde on this consolation which the holy Ghost here setteth forth vnto vs: whereof also all they haue great neede, that teach the word of trueth, namely that they are not the cause of of­fence, trouble and sedition. There must needes be offences: there must needes be Lucians, Epicures, contemners and scorners of religion, troublers of the peace and quietnes of the Church, but blessed are they which are not y^e cause of these euills, but are prea­chers of peace, and seeke by all godly meanes, peace and christian vnitie. In the number of whom, by Gods speciall grace we are at this day, howe soeuer the world thinketh of vs, and we will pray vnto God that for Christes sake, he will so keepe vs euen to the vttermost breath.

Thus are the enemies of God and his word paynted out by Dauid in this Psalme, and also the true state of the Church, tea­ching vs thereby that we shoulde arme our selues against these daungers, and giue thankes vnto God for this great consolation, that whatsoeuer tumultes and troubles arise in the Church, he doth not impute the same vnto them that teach the word, but vnto the word it selfe, which is not ours but Christes, wherewith we may comfort our selues whatsoeuer followeth of the true prea­ching of the Gospell. Let them stoppe their mouthes and kepe si­lence that so greatly commend peace: but we wil speake and shew forth the wonderous workes of the Lord with boldnes, and will not be disobediēt in our vocation. If euil tongues be walking and troubles arise, we will with Dauid fight against them by prayer, commending to God the cause of his poore Church, wherein he [Page 22] hath promised to kepe & maintaine his word: who also shall burne & consume all wicked [...]ongnes with y^e same fire of his heauy indig­nation, wherwith they thinke the church of God shalbe destroied.

The 121. Psalme. I will lift mine eyes vnto the mountaynes, &c.

The argu­ment of the Psalme.The Psalme going before was a prayer for the preseruation and continuance of the word of God & found doctrine, against pe­stiferous tongues and wicked opinions: For that is the chiefest assault that Satan maketh against the church of God. Now this Psalme I take to be as an exhortation to the faithful,This Psalme containeth the doctrine of faith. for it contei­neth the doctrine of faith. Which faith is a knowledge of thinges inuisible and to be looked for, and resteth in the promise & word of God. But because Gods word excedeth the capacity of man, & the thinges which it promiseth seeme either absurd & vnlikely, or im­possible or else incredible & against al reason, therfore they which haue once begun to beleue, haue nede of continual exhortations, to stirre them vp against y^e tētations of the flesh, which striue against faith & the word of God, least the spirit being pressed downe with the heauy burden of the flesh, should be vtterly vnable to thinke of spiritual and heauenly things. For our life is full of troubles, tos­sed with continual tempests, as they which are sayling on the sea, and we are caried away euery moment with the blasts of tentati­ons, whiles our mindes are assailed either with prosperitie or ad­uersity, with wealth or pouerty, with glory or ignominy, with ioy or sorrow. And hereof yet doe fellow much more greuous & daun­gerous tentations: that is to say, security and desperation. Ther­fore when these stormes blowe, it is necessarie that we shoulde be stirred vp with continuall exhortations out of the worde of God, whereby we may learne to resist the same. And thus doe I vnder­stand this Psalme, that it is a doctrine whereby we are admoni­shed & taught that we shoulde haue our faith exercised and stirred vp with continual exhortations so long as we liue, least we being ouercome with the cares of this world, should forget and neglect the rich blessings and euerlasting treasures of the life to come.

[Page 23]These words do include a cōparison betwene the mountaines which bring helpe and succour, & the mountaines that bring deso­lation and destruction: as euery doctrine of faith & euery promise importeth also the contrarie, if you haue respect to the flesh. The godly haue a promise of Christ that he will be their helpe and suc­cour: but if we looke to the outward appearance, Christ himselfe hanging vppon the crosse, seemeth to be vtterly forsaken. In like maner there is a comparing togither of contraries to be vnder­stande throughout this whole Psalme:A cōparing of contraries As though the Prophet should say: when tentations & trialls of faith are at hand, one run­neth to this place and an other to that, seeking for helpe & succour diuers wayes: As amongst my people some runne to Bethel, some to Gilgal, some to Bethauen, as mountaines from whence they looke for helpe and succour. Euen as in popery they run to eue­ry stocke and blocke, as to their onely patrones and helpers, with kneeling, knocking, creping, kissing and licking. For the reliefs and comforts are infinite which the heart beleueth and seeketh af­ter when it is in trouble and distresse. And it is a wonderfull thing to see howe ready it is to receiue helpe and comfort▪ any way else▪ sauing onely of God.The com­mendation of faith. This is then the praise and commendation of faith, that it looketh onely towardes the healthfull and comfor­table mountayne which is in Ierusalem, & refuseth the succour of all other mountaines. Thus the prophet casteth his eyes aside (as it were) vpon the wicked, who forsaking the helpe of the Lordes mercie and goodnes which was then in Ierusalem, sought reliefe and succour in other mountaines.

In like maner in the kingdom of the Romish Antichrist there are infinite feets and swarmes of Monks and other supersticious votaries, some holding of Augustine, some of Benedict, some of Francisce, &c. which by their vowes and monasticall life thinke to obtaine the kingdom of heauen, hoping also by these comforts to ouercome the terrour of Gods wrath & heale the woundes of con­science. And this is alwayes the inclination of mans nature to fol­low his owne wayes and to forsake the wayes of the Lord. Ther­fore Dauid sayth: Some forsake the temple & abhorre the mount Syon, but I abide in the simple way of faith & true religion, which is the healthfull hill that the Lorde him selfe hath appoynted. In that he calleth it the healthfull hill or the hill from whence helpe and succour commeth, he reiecteth and condemneth all other hills [Page 24] which haue a shewe of helpe and succour. Such I meane as is vi­sibly wrought in the seruice and honour done to the idols, but true helpe they giue none. So the Iewes sayd that Baall shewed more present help in the temple then God. So they cry in Ieremy: VVe will doe sacrifice to the Queene of heauen: but thy commaun­dement we will not doe: for since we left to doe sacrifice to the Queene of heauen, the sworde and famine hath consumed vs: And thus forsaking the temple and the true worship of God, they ranne headlong to all impietie.

But you will say: Why would God that Idolatry should haue such successe? Euen to trye our fayth, and whether we doe truely beleue and worship one God, according to that commaundement: Thou shalt haue none other Godds, &c. True it is in deede that Idolatry hath great successe:Idolatry pro­spereth and flourisheth for a time. yet is it but for a time. So said King Achas: The goddes of the Kings of the Syrians doe helpe them: therefore will I also seeke their fauour, and they shall helpe me. But what sayth the Scripture? The gods of Syria were the de­struction both of them and of all Israell. And this is the end of all such false trust.

So doth Mammon likewise helpe his worshippers: For he is a great god, and bringeth to them libertie, ioy and comfort. He lifteth them vp to wealth and dignitie: he maketh them to swell with pride and glory.Humane helps and comforts. But howe long? For the time of this fraile & brickle life: but in death he doth not only forsake them, but dri­ueth them downe to the deepe pit of hell. Therefore whatsoeuer worldly and visible comfortes and delightes the heart of man can here desire or enioy, he findeth them vncertayne and shortly must forsake them, and yet withall they bring vnspeakeable tormentes and afflictions of mind, and lead men into such blindnes that they haue no regard of God at all: who doth not delight his true wor­shippers with vayne pleasures of this worlde which endure but a moment, but replenisheth them with euerlasting ioyes. For thus he sayth: I will see you againe, and your heart shall reioyce, and your ioy no man shall take from you. Let vs learne therefore to cleaue fast to the Lord our God, and those inuisible comforts: and if trouble come (as we can not looke to be without a crosse) if we seeme to be desolate and distitute of all comfort, yet God hath a time when he will shew him selfe to haue a care of vs, and we shall finde that the afflictions of this life are not to be compared to the [Page 25] glory which shall be reueiled on vs, as S. Paule comforteth vs.

This is then the sense and meaning of this verse, that fayth is a knowledge of thinges inuisible, and yet to be looked for, least we shoulde thinke it to be but a meere speculation, as some doe make it. There are thinges to be looked for of the which we haue expe­rience in this life, that is to say, a good conscience, a ioyfull heart, an inuincible faith, which is able to stande against all stormes of tentations, against pouertie, enuy, reproche and sclaunder of the world, against errours and false doctrine, and euen against death it selfe. Thus we must learne to know the nature of faith, namely that it is a will or knowledge or an expectation resting vpon the word of God, which word sheweth and setteth forth vnto vs inui­sible helps, and yet to be looked for as certaine and vnfallible: and although we thinke it long before they come, yet will they come, when it shall be most to our ioy & comfort. And this is it that these words of the Prophet doe here expresse: I lift vp mine eyes to the hils from whence my helpe commeth. Here he sheweth him selfe to be destitute of helpe and succour, and yet in sure hope and expe­ctation thereof, he looketh vp vnto those hills and hopeth for in­uisible comfort.

In like maner must we doe also. I am in distresse or affliction of body or mind: I am in necessity and can see no meanes how to liue, how to maintayne my family, how to escape this daunger or that. Here is the hart oftentimes oppressed with sorrow, and mi­serably vexed, as though there were no succour, no comfort, nor remedy to be founde. But here must we be certainely perswaded that there is help and succour prepared for vs, and the time ther­of also appoynted of God, although we know not when it shall be. But by this we may learne what a hard matter it is to beleeue when the hart must yeld and consent to any thing contrary to that which both we se, heare, & feele. I my self haue bene oftentimes in wonderful great daūgers, when the whole world (as it were) con­spired against me. For the Pope my mortall enemy and the ene­my of my Christ, did not cease to stirre vp against me, what power and terrour so euer he was able to deuise. Here reason woulde rather perswade me to kepe silence and say nothing, then to teach and bring my selfe thereby into trouble and daunger.The help of the Lord. For reason can neuer see the Lordes maruelous help and deliuerance, which is inuisible and hidden from the eies of the world: therfore it thin­keth [Page 26] onely of that which it seeth, that is to say, destruction.

In all these stormes, how my mind was stablished in God, what my faith and hope was, I will here say nothing. Albeit in these great daungers (I graunt) my minde was oftentimes troubled, and yet at the length the inuisible help of God, being hidden from myne eyes, and from the eyes of the whole worlde, appeared: so that not onely my deadly and mightie aduersaries could not haue their wills vppon me, but also the preaching of the Gospell had more prosperous successe, & more mightely encreased then euer it did before. Therefore, forasmuch as flesh can not see the inuisi­ble things of God, let vs so humble our selues vnto the obedience of faith, that we may learne to say: I lift myne eyes vnto the hills. There is sure helpe prepared, though I can by no meanes see or perceiue the same, and flesh seeth & also looketh for the con­trary. So doe these wordes expresly and liuely set forth the nature and strength of faith, and what it is.

Why he sayth to the hills, and not to the Lord.But why sayth he, I lift myne eyes to the hills, and not to God? And againe, why doth he mention moe hilles then one? for that seemeth to maintayne Idolatrie. To the first I aunswere that this and such like places: as, he send thee his helpe from the holy place, doe teach vs y^t God will be heard, worshipped, looked for, and prayed vnto according to his word, and not according to our imaginations. So sayth he in Exodus: In what place soeuer I shall leaue a remembrance of my name, there will I visite thee, and blesse thee. Therefore the Iewes were alwayes bounde to the temple of Ierusalem, in what place or countrey soeuer they were, and also when they prayed at home in their owne houses, to turne their eyes toward Syon. The prayer of the godly plea­sed God euen in Babylon, farre from the temple and from Ierusa­lem: but yet in this respect, because they sunge and praied to that God which dwelled in the hill Syon, and there had erected his ta­bernacle.

And this is the cause why the Prophetes condemned all other kindes of seruice and worship done vnto God in other places. For it was not enough to say: O God which didst bring thy people out of Egypt: For so Ieroboam also spake vnto God, and sayd truely of him, and perhaps prayed more earnestly then they that were in Ierusalem, and in the temple. Such a fayre shew and pretence of true holines hypocrisie is wont to make: and Idolatrie is often­times [Page 27] more earnest & vehement then true pietie. But why did not such prayers please God? Forsoth because other hilles were not chosen & appointed of God to that purpose, neither had they the word and promise of God. Wherfore God would not heare their prayers but only in that place, or at least, turning thē selues both with eyes and heart towards Ierusalem, if with their bodies they could not be present. Daniel therefore being in Babilon, when he was about to make his prayer vnto God, turned himself towards Ierusalem, not only because Salomon in his prayer vnto God be­sought him that if they at any time shoulde be driuen out of their countrey, & turning them selues towards this place should make their prayer vnto him, he would heare them and bring them home againe: but also because God will be worshipped in y^t place which he hath chosen, that all wandring deuotions and worshipping of God after mans imaginations, might be auoyded.

We which are in the time of the new testament, are not bound to any external place, as Christ sayth: The time shall come when they shall worshippe me neyther in this mountayne nor in that. Christ is our spirituall Sanctuarie:Our moun­tayne. for God will heare no man but through him onely, according to the saying of Christ: VVhat soeuer ye aske my Father in my name. &c. By him therefore we offer vnto God the bullockes of our lippes: For without Christ we can neither beleue, trust, nor obtayne any thing. This is the principall poynt of all our doctrine, and therefore we must lay sure hold on it. There haue bene many which haue gone about to please God without Christ. So Arius, albeit he robbed Christ of his diuinity, ye he would seeme to acknowledge a God whom he professed and worshipped. Monks and other religious Sectaries thinke to please God with their will works, vowes, & monastical life: Yea & in the whole kingdom of the Romish Idoll, what other meanes do they seke to please god withall? yea what other Christ do they make vnto them selues then their own works, inuētions, and traditions? All these lift vp their eyes, not to the hills, to the which Dauid loked, that is, they do not loke only vnto Christ: For he alone is that hill & holy Sanctuarie which we must lift vp our eyes vnto, that like as the Iewes had no Sanctuarie but that in Ierusalem: so we should haue no other Sanctuary to flie vnto but this one and alone, euen Iesus Christ the sonne of Mary.

Thus am I wont to aunswere to the first doubt, that Dauid [Page 28] fastned his eyes vpon the holy place & thither directed his praier, which place was in Ierusalem, in the which was the memoriall of the name of God which he had made vnto him selfe. Before that time it was in Siloc & Gibea where the Tabernacle was. In these places he heard the prayers of his people, and he receaued their sacrifices: but in other places he neither receaued praiers nor sa­crifices: for there was not the memoriall of the name of the Lord which he had made to him selfe, but the memoriall of Idolls and Idolatry, which the impious Iewes had imagined to themselues. But nowe in the newe Testament the name of God dwelleth in Christ and his Church, which is one body with Christ, whereas is the word of God, baptisme, the supper of the Lord, and the ex­ercise of obedience towards God.

To the second doubt thus I aunswere, that albeit he seemeth to prophecy of the church of the new Testament, in the which are many hilles, that is to say, God in Christ heareth the prayers of the faithfull in euerie place, neither is prayer and the worship of God bound to any externall place, yet may it be that the Prophet therefore spake in the plural number, because there were two hils in Ierusalem, namely mount Sion, and the mount called Moria, where the temple was. And moreouer (as I sayd before) the plu­ral number sheweth a contrariety betwixt those hills and the hils of the Idolaters. As if he should say: The Idolaters run to their mountaines, but I will abide still in these hills, wherein my soule deliteth aboue all other.

Moreouer, where he sayth: I lift vp mine eyes vnto the moun­taynes from whence my helpe commeth: it is the voyce of faith. For the flesh thinketh the crosse and all calamities to come from these hilles, and therefore calleth them not the hills from whence commeth helpe and comfort, but desolation and destruction, when it seeth it selfe in hatred with the worlde for religion, in pouertie, in tentations, in daungers, in terrours. This seemeth to be a deso­lation and a casting away from the face of God and a descending into hell. Against his iudgement of the fleshe fighteth faith, and iudgeth not according to that which it feleth and seeth, but accor­ding to the word which the Lord hath spoken, which biddeth vs lift vp our eyes to inuisible comfortes, and to become (as it were) inuisible, and by faith, in pouertie to beholde riches, in heauines and sorrowe ioy and comfort, in desolation and destruction helpe [Page 29] and succour, and when we seeme to be cut of and to be cast away from God, euen then to beleue and by faith to lay sure handfast on Gods eternall mercie and grace in Christ: As Dauid here did, who was afflicted and felt no comfort, and yet he sayth: I lift vp myne eyes to the hilles from whence commeth my helpe. Thou must lift vp thine eyes therfore, and in no wise fixe them vpon the present troubles, calamities, or afflictions whatsoeuer the fleshe seeth, feeleth, or suffereth: for that is to obey and consent to the eyes and the eares, that is to say, to harken to the flesh, which is alwaies ready to perswade thee that God is angry with thee, that he hath forsaken thee, that thy daunger is such and so terrible that thou canst neuer escape it. Here therefore thou must lift vp thine eyes to the hills of the Lord, and harken to the voice of God, who sayth and promiseth that helpe shall surely come from those hills: which albeit for the tyme it be inuisible and can neither be seene nor felt, yet is it most certayne and infallble. They that are in wealth, glorie and dignitie lift not vp their eyes to these inuisible thinges, and therefore they are puffed vp with pride and caried a­way with all noysom lustes. But such as are in pouerty, contempt of the worlde, afflicted in body or minde, are forced to lift vp their eyes, that the helpe which is inuisible may be made to them visi­ble by fayth, according to the promise of God made vnto them in his word.

These are the words therefore of a man that felt the same that we feele, that is to say, our hearts to be oppressed with sorrow and heauines, when we thinking our selues to be desolate and forsa­ken, can see no succour: when we see, not riches but pouertie: not glory but ignominy, shame and confusion. In these calamities the heart is an heauie burden, weying downe to the grounde the eyes and the head, that they can see or thinke vpon nothing else but ter­rene and earthly thinges. Therefore he exhorteth vs by his owne example to lift vp our eyes, and looke to inuisible thinges which the word promiseth we shall certainly enioy. Thus we see the na­ture of faith liuely set out in this Psalme. Nowe followeth, as it were an explication what hills he speaketh of.

He speaketh here of such hills as the eyes of the flesh could not [Page 30] see. For who was so quicke of sight to see, or so wise to perceiue and vnderstande, that the hill Moria was a holy hill. A heape of earth the bodily eyes might see: but the holynes, the power and the Maiestie of God there present, they could not see, nor that the word of the Lord was there, that the Lord had promised there to dwell and abide, that he had put a memoriall of his name in that place, and that there he would be sought, there he would be found, For he that sought not God in this place, coulde not finde him in heauen: Like as since God hath reueiled him self in y^t man Christ, we truly say and also beleue that whosoeuer doe not imbrace and by faith lay hold on this man which was borne of the virgin, they can neuer beleue in God: but although they say they beleue in the maker of heauen and earth, yet doe they in deede beleue in the I­doll of their owne heart, for without Christ there is no true God. Therefore Dauid beholdeth these hills in Ierusalem, not with bo­dily eyes, as the oxe doth his stall, but with the eyes of the spirite he seeth that God dwelleth there by his word. Therfore these hils are nowe no more earth and molde, but they are the hilles of the Lorde and the fulnes of his godhead: so that with out these hills, concerning God there can nothing be found. Therefore it is truly sayd of the Prophet, that from these hilles commeth help and suc­cour, that is to say, from God dwelling and abiding there by his word. Like as we beleue that Christ is the throne of grace in the which is the treasure of all good thinges and heauenly blessinges to be found, and without the which there is nothing.

Now, in that he doth not onely say: My helpe commeth from the Lord, but addeth moreouer: which made heauen & earth: he reproueth & condēneth all other helps which men seeke & procure vnto them selues besides God, with false trust & affiāce in y^e same, as Idols of their owne imagination. So is Mammon a god also: that is to say, is worshipped of men as a god & helpeth them also sometimes. But in penury of food & vittells what succour can he bring? no man can satisfie his hungrie belly with gold and siluer. Likewise in drowth and barennes of the earth what can he help? What good can he do in diseases & infirmities of y^e body? If then in these corporall maladies he can not help, what can he doe when the conscience is troubled with sinne & the horrour of death? It is therefore but a false pleasure and delite that Mammon bringeth: which is but only to satisfie & please the eyes, as a picture or pain­ted [Page 31] table. Against these helps therfore & such like, which y^e world seeketh after, the prophet setteth the Lord him self, who made not only gold & siluer, not only foode & sustenance, heauen and earth, that is to say, angels, men, and the whole world but besides these, giueth remissiō of sinnes, faith, righteousnes, ioy & peace of hart, with euerlasting life. He is (sayth the Prophet) my almighty and sure help, of whom I can not doubt, that he will euer fayle me the twinckling of an eye. To this Lord I flye for aide & succour, who not onely in this life can and doth giue health & welfare for a fewe yeres, w^t securitie of cōscience & cōtempt of death & all y^e furies of y^e world: but also after this life, eternal felicity & life euerlasting.

Thus the Prophet inflameth him selfe & stirreth vp his faith for our example, that we likewise should magnifie the blessings & good gifts of God in vs, & also our hope & trust in him. For if the riche men of the world doe glory in their money, if they vaunt of their wealth and riches, why should not we also glory in the trust & confidence we haue in God, which hath made heauen and earth: which hath also in his hand all thinges necessary both for this life & for the life to come. But because these things are inuisible & can not be seene but with spirituall eyes, therefore we commonly ne­glect thē. And albeit the Lord do somtimes hide these helps from vs, & let vs feele the lacke therof for a time (as he doth in deede, to make vs the more desirous of thē, the more to esteeme them when we haue them, and to be the more thankfull to God for the same) yet must we learne surely to trust and vndoubtedly beleue that they will come.

This verse dependeth vpon those that go before. For the Pro­phet, because he began with an exhortation to faith, now goeth a­bout as it were with promises,Trust & af­fiance in the helpe & suc­cour of the Lord. to moue and exhort the faithfull to hold fast this confidence & trust in the help & succour of the Lord. And very necessarie it is for vs, to exhort and stirre vp, not onely other, but our selues also, because of the present daungers and af­flictions. For seeing the things which discomfort vs are present, and they which comfort vs are absent, therfore so long as the pre­sent things which vexe vs do endure, it is needefull that we should be stirred vppe with the worde and exhortation to perseuerance [Page 32] and pacience. For this exper [...]ce of trouble and affliction must be ioyned with doctrine & exh [...]tion. For our sight is so dimme, that we can not see these inui [...] thinges and the ende of afflicti­ons. Therefore the flesh euer s [...]keth meanes how it may be deli­uered, and when it can see non [...]as the carnall eyes can neuer see Gods maruelous helpe & deli [...]ance) then is it miserably vexed and tormented and can finde no [...]est nor quietnes. We haue neede therefore of exhortations out [...] the word of God, that this streat­nes of our heart may be dilated and enlarged, which he alone can doe that seeth the end of our tentations. We must heare what his word sayth, and not what our owne heart sayth, which onely seeth and feleth the beginning of tentations and afflictions, but the end thereof it can not see.

Therefore the holy Ghost here amplifieth and enlargeth the matter, that the exhortation may be the more effectuall. And here is first to be noted, that if the contrary were not, that is to say, no tentation felt or perill to be feared, then were this exhortation but in vayne. For if tentation shoulde haue an ende as soone as it be­ginneth, or if as soone as we feele any lacke, God should giue vs that we desire, wherefore then shoulde God promise any thing? Therefore neither is doctrine necessarie in those thinges that we know before, neither exhortation when we are out of daunger and feele no tentation. Therefore where the Prophet sayth: He will not suffer thy foote to slippe, he plainly sheweth what is the state of the afflicted. For when they feele them selues to be in daunger through the grieuousnes of tentation, their hearts are heauy and careful, least they should perish and be forsaken of the Lord for e­uer. Here haue they neede therfore of exhortation, that their faith faile not or be not vtterly quēched. For reason can iudge no other wise, but that a man being in this case is cleane reiected & forsa­ken of God, and after his owne sense feeleth that to be true which a certaine souldier was wont to say: that there are none which suf­fer more misery or are in greater daunger then such as serue God and their Prince faithfully.

Here is now no succour but to flie to the word of faith. And first this word pronounceth, that all they which will liue a godly life in Christ Iesu, shall suffer trouble and affliction. It setteth forth Christ for an ensample, who by the crosse entred into glory. It tel­leth vs that we must be made like vnto his image: that is, we must [Page 33] suffer with him if we looke to be glorified with him. Then we see that troubles and crosses are prepared for vs. It sheweth more­ouer what is to be done and what remedie is to be fought in such afflictions:Remedies in afflictions. euen to resort to the word, to harken to the word, to rest in the word and the promise. It promiseth that tentation shall not continue with vs for euer, as our hearts doe iudge: but rather it telleth vs, that it is but momentane and short. And Christ com­pareth the afflictions of the faithfull to the trauell of a woman, where death and life are ioyned togither as neare as may be. For she that euen nowe sawe nothing but death, and despayred of the life both of her selfe and of her childe, as soone as the childe is borne forgetteth all her sorrowes past. Sainct Paule sayth: the afflictions of this life are not to be compared to the glory which shall be reueiled vpon vs.The iudge­ment of the word in affli­ctions must onely be fol­lowed. This iudgement of the word thou must followe, and not thine owne sense, which so iudgeth of the crosse and afflictions, that of a molehill or rather of a mote it maketh a great mountaine. So blind is reason and so vnable to iudge in matters of fayth. For that which God counteth but as a mo­ment, a droppe, a sparcle, reason iudgeth to be euerlasting, a huge sea and a terrible fire. But thou wilt say: I finde and feele it so to be. What then? Doest thou feele or doeth God see and knowe more perfectly, thinkest thou? We must not iudge there­fore according to our owne feeling, but according to that which the word of God pronounceth and iudgeth, or rather. God him self in his word.

The stories doe record that when Iulianus persecuted Atha­nasius and threatned his destruction,The history of Iulian and Athanasius. Athanasius so litle regar­ded the daunger thereof, that he likened the same to a clowde which the Sunne by litle and litle consumeth to nothing. What could be spoken more contemptuously of that outragious cruelty attempted by such a mightie Monarke and head of the Romane Empire? which rather might haue bene compared to a huge sea or a terrible fire. But as Athanasius sayd and beleued, euen so it came to passe: for Iulianus was slayne shortly after, and so Atha­nasius escaped the daunger. By whose example let vs learne how to iudge of our owne troubles and perills, and looke to the word of the promiser, that we depend not vpon our selues and our owne sense, but vpn the promise of the Lord. Death, pestilence, famine, hatred of the world and sclaunder, with such like, may well be [Page 34] resembled to an horrible tempest. And here if we follow reason, we are gone. But we must lift vppe our eyes to the hilles and harken to this voyce: I am the Lorde thy God, therefore magni­fie my word, my helpe and my succour. Thus if we doe, then be­gin we to contemne that which to vs before seemed so huge and terrible: then the word & promise beginneth to kindle in our harts and bringeth such strength and courage, that we are able to say: Nowe, be it neuer so huge a tempest, neuer so terrible a storme, let it come. Here is God, here is his worde, I will not feare. Thus is all the rage and furie of the Deuill, yea euen sinne and death it selfe brought to nothing, and nowe is it become, as it were a mote, which before seemed to vs a mighty and huge moun­tayne.

Thus must we learne the distinctions of the holy Ghost. God taketh away thy wife, thy children. Thou fallest into sicknes and infirmitie of body. Thou losest thy goodes, thine estimation, the peace and tranquillitie of conscience, yea and some time, accor­ding to thine owne sense and feeling, Christ him selfe also. These are great matters in deede. But beware that whilest thou iudgest these thinges after thine owne sense, thou make not of a droppe an infinite sea, and of a sparcle a flaming fire. Though it be neuer so great which thou feelest and sufferest, yet God is greater. If God and Christ then perish not, if they still liue and reigne, what if thou lose thy wife, thy children, thy goodes, yea and thy life al­so? For what are all these if thou compare them to the inestima­ble grace of God and the riches which he hath promised in his word, but mere nothing? Therefore let vs lift vp our mindes to these heauenly riches, and let vs learne rightly to discerne be­twene the crosse in respect of it selfe, that is, of the flesh and the sense of our owne heart, and in respect of God and his rich pro­mise. Which if we consider as it is in it selfe and without Christ, what trouble is so small that shall not vtterly ouerthrowe vs, and so shall euery trouble be vnto vs intolerable. But if we behold the same in respect of God with the eyes of faith, though our afflicti­ons and calamities seeme neuer so great and greeuous, yet the su­per abundant mercy of God in Christ swalloweth them vppe all. Who albeit he suffereth vs to be afflicted for a litle season, yet shall the ent [...]e be full of ioy and comfort. So sayth the Prophet E­say: For a litle while haue I forsaken thee. This momentane and [Page 35] short time, to the flesh seemeth an eternitie. But (as I said) our carnall eyes doe but deceiue vs. Therefore we must iudge accor­ding to Gods promises concerning inuisible things, and see what God hath said in his word.

This is the exercise of faith, whereof Dauid speaketh in this place,The exer­cise of faith. admonishing vs to looke to the word and promise, and to lift vp our eyes to inuisible things, and thereafter to iudge, and not according to thinges present. And here experience teacheth vs what an infinite wisedom true diuinitie is, which in this life we can neuer fully and perfectly attaine vnto. For to what sudden mutations this life is subiect, we see. To day aliue and in good health, to morrow dead and gone. Yea how infinite are the trou­bles, calamities, tentations and daungers wherewith our life is tossed as a shippe on the sea, which so terrifie vs that heauen and earth are to little for vs, yea the whole creature is to vs a ve­ry hell. This is the nature of flesh: which Satan moreouer so inspireth and bewitcheth, that it seeth not God, but rather (as it iudgeth) some great and horrible mischiefe: not life, but death and destruction. But this is no iudgement, but rather a delusion of the flesh and the deuil: against the which we must fight, yea and be­leue that euen in our destruction (as to vs it seemeth) God is pre­sent with vs, and in our death Christ our King liueth: in whose sight our tribulations and afflictions, yea and death it selfe are al­togither, (as you would say) but one nothing: and if we compare them vnto God by the iudgement of faith, we shall feele them so to be in deede. But who hath sufficiently learned thus to doe? Somewhat we may say,Experience and practise maketh a right Chri­stian. and teach other after a sort: but vse and experience, with inward practise and feling is that which maketh a right diuine and a true Christian in deede, so that he may be able boldely to affirme and say with Dauid: He will not suffer thy foote to styppe: that is to say, he will not suffer thee to be vtterly ouerthrowne and perish. But the flesh saith the contrary, because it feeleth, not onely thy foote to slyppe, but it selfe also to be troden vnder foote.

Beholde the sonne of God what he suffered: Behold Iohn Bap­tist, the virgin Mary, the Apostles, the Prophets what they suffe­red. Behold y^e church at this day what danger it is in, what trou­bles and afflictions it continually suffereth. And this is the state of the godly. Upon the experience whereof ariseth this prouerbe: [Page 36] The more wicked, the more happy. And therefore the worlde fea­ring and shunning these daungers, can neuer abide the Gospell. And thus it appeareth to them not to be true that Dauid sayth here: The Lord wil not suffer thy foote to slippe: but rather the contrary, that he causeth thy foote to slyppe. Albeit it doth but seeme so (for he doth not so in deede) and that to the flesh onely: but contrariwise, to the spirit and faith it is exaltation and glory be­fore God. They iudge that death which is suffered for the confes­sion of the Gospell, to be a beginning of a better and eternall life, Ignominy, shame and contempt of the worlde they count inesti­mable glory in the sight of God.The iudge­ment of faith. This is the iudgement of faith, albeit the flesh thinketh otherwise. But we may not iudge after the flesh: for if we do, what needeth then the doctrine of the word? what neede exhortations? what neede the promises? Therefore we must turne the euill into good, and where the fleshe concludeth that it is continually troden vnder foote, there faith must confesse and say, that by the crosse and by these afflictions we are made like to the sonne of God & fashioned like vnto Christ: For these things are to be beleued as inuisible and also insensible, and not as things to be seene and felt.

But such as will not beleue, but follow their owne sense and fe­ling, doe rather choose the glory & pleasures of this worlde, which so litle while endure, and so suddenly vanish away. But how mise­rable shall their condition be, when, after these transitory, momen­tane and vaine pleasures they shall find and feele nothing but an­guish & torments, with weeping & wailing for euer & without end. How much better had it bene for them to haue suffered for a while with Lazarus both sicknes and pouerty, then for a little season to flourish with the rich glutton in welth and prosperitie, & with him to be tormented in euerlasting fire? This doctrine therfore pertai­neth to those which desire to beleue & not to fele, that they may di­scerne betwene God & their afflictions, not fixing their eyes vpon the present calamities, but looking vp to the inuisible help promi­sed in the word. For those troubles & daungers where unto y^e faith­full are subiect, do in deede cause the foote to slippe: but yet so that faith wil not suffer them to fall, but maketh them able to passe o­uer those rockes, be they neuer so daungerous, & to compare their momentane afflictions with those things which are infinite and e­uerlasting, as to God him selfe, his power, his grace, and finally [Page 37] eternall life, which God hath promised in Christ to them that be­leue in him. To know these things it is necessary, that we may be able to comfort both our selues and our brethren when Satan be­ginneth to rage, when troubles arise, when for the words sake we are hated, spoyled, persecuted and put to death. In these daungers whither shall we runne?God is grea­ter then all our afflicti­ons and ca­lamities. Euen this must be our refuge: to say and confesse that God is greater then all our miseries: And albeit we perish, or rather seeme in our owne sence so to doe, yet God peri­sheth not, and therefore we must assuredly trust in his goodnes, mercy and power, and the sence and feeling of the spirite must be exalted (as ye would say) aboue the feeling of the flesh and of our owne hart. Thus they that will not doe, let them follow their own lustes and pleasures, and yet let them be sure that they shal drinke vp the dregges of the cuppe: wherof the godly drinke but a part, as the Prophet saith.Psal. 75.

Notwithstanding many times the godly doe finde also tempo­rall helpe and deliuerance. For God doth not so neglect his ser­uaunts that he will leaue them vtterly destitute of comfort in this life. Dauid being driuen out of his kingdome was restored to the same againe. Ezechias stricken with a deadly disease, recouered and was restored to perfect health. The Iewes also dispersed and scattered among the Gentiles, were brought home againe. And e­uen here also faith hath her proper office, to waite and looke for this helpe and succour: for it commeth not by & by when we haue neede thereof or when we desire the same. Now, as the godly in such daungers find not alwayes help and deliuerance: euen so the wicked doe not alwaies prosper, but euen in this life are horribly plaged for their impietie. The kingdom of the Pope hath flouri­shed long, and yet we see that much of his power wealth and ri­ches is diminished, and the terrible vengeance of God is ready to fall vpon him and his for their impietie. Our nobilitie and gentle­men at this day contemne the ministery, plucke away the liuings of the Church, and spoyle the poore pastors and ministers therof: But the time will come (I nothing doubt) when one Pastor shall be more regarded then x. such gentlemen. And thus God sheweth and will shew his iudgement in the defence of the godly, euen by corporall or temporall punishment vpon the wicked. Therefore we ought so much the more strongly to cleaue to the word, and to hope and looke for succour, lifting vp our eyes from this sensible [Page 38] misery to Gods inuisible help and succour. Such things as here­after followe in the Psalme, tende to the same sense and meaning: for the meaning of the spirite is, aboundantly with counsell and exhortation to edifie the Church.

These also after the iudgement of the fleshe are deceaueable words. For is this to keepe and defend, when we are cast into pri­son? deliuered to the tormentor to be burned? when we are vexed of Satan and of the world with many and sundry afflictions? yea when as Christ him selfe is fastened to the crosse? when Iohn Bap­tist is beheaded at the request of a strumpet? Is it not extreme fol­ly to call this a keeping and defending, when we see nothing else but an vtter forsaking and desolation? Therefore the flesh vnder­standeth these wordes in the contrary sense: that is for God the keeper and defender,To the flesh God semeth to be no ke­per but a de­stroyer. God the forsaker and destroyer. These are wordes therefore of the spirite and of faith, and not of the fleshe or carnall sense. For after the flesh God had no regarde of the Patri­arke Iacob, when Ioseph was cast away by the crueltie of his bre­thren, and yet God did afterwardes declare that he had a care of him when he did so aduaunce Ioseph that he became in a manner the king of all Aegypt. Likewise God doth not so kepe vs but that we must dye: yea we must see the departing of our wiues, our children, our parents▪ we must be continually troubled and vexed of Satan: we must suffer many iniuryes of the ingratefull and wicked worlde. How doth this care now appeare in keeping and preseruing vs? wherein doth it appeare that God watcheth ouer vs? Wherefore we must lift vp our eyes to the hilles where the Lord hath published his wil and his word. There must we harken what he speaketh out of his holy temple, namely that he neither sleepeth, nor forsaketh vs, as the flesh peruersely iudgeth: but kee­peth vs, careth for vs and watcheth ouer vs. This word faith lay­eth hold on,God is a ke­per and still watcheth ouer vs. & according to this word it iudgeth, although the flesh say and iudge the contrary neuer so much, & according to his own sense and feeling do think that God neither seeth nor heareth: but is like to those which the Psalmist speaketh of: They haue eares & heare not, they haue eyes & see not. Therefore he extolleth his owne god Mammon, that he may haue alwayes money at hand, [Page 39] and what so euer may maintaine the pleasures of this life. This vanitie is it that the flesh so magnifieth.

But he seeth not what shall followe when he must dye and for­sake his riches, and therefore this keeper, this watchman which keepeth and preserueth vs by faith and by the word, he nothing re­gardeth. Let vs therefore which do beleue, and see this miserable blindenes of the world, be surely perswaded that this hidden & in­uisible protection, vnder the which we abide by the power of faith and of the word, is almightie. For to this the holy Scripture lea­deth vs,The king­dom of the deuill. and teacheth that the kingdome of the deuill is the king­dom of sinne and death, and therefore euery moment he causeth men to sinne, murthereth them, seduceth and bringeth them into errour, or at least goeth about by all meanes so to doe. Thus are we alwayes in death, in daunger of sinne, errour and damnable o­pinions. And what doe we whiles Satan is thus occupyed? we teach, we write, we reade, we sleepe, we eate, we drink, and we ex­ercise such other offices and functions of the body & of the senses. Here our diuinitie teacheth vs euen by our owne experience, that if God did not watch when we sleepe, if he were not carefull for vs when we are careles, we should perish euery moment, we should lose our tongues, our eyes, our eares, our hands, our feete and our life also. And for as much as these thinges doe many times chaunce, and when we little doubt or thinke thereof, our wiues, our children or our frendes dye or else fall into some great daun­ger, it is a minifest token that the kingdom of the Deuill is the kingdom of death and sinne.

In this kingdom because we liue whiles we are in this world, hereof it commeth, that we often times offend and fall into many sinnes. Thus Dauid became both an adulterer and a murtherer. So that hereby we may learne that the kingdome of the deuill in this world is to aduaunce sinne, to murther & destroy. Now there­fore, that we yet liue and breath, that we fall not dayly into gree­uous and horrible sinnes, it is the great mercy, goodnes, and pro­tection of this good keper and watchman whom Dauid here spea­keth of. Thus doth our diuinitie teach, and thus doe the godly be­leue: For by their owne experience they proue, and by experience of the whole Church, that Satan wil neuer rest vntill he destroy if he may, either soule or body. The destruction of the soule he see­keth by lying, by corrupt doctrine, by wicked & false worshipping [Page 40] and seruing. The destruction of the body he attempteth by infinite sleights & practises, wherof we haue experience daily in our selues and other. For as much then as these things doe not come to passe either in such sort or so often as Satan would, it is the benefite, not of Satan, but of this our vigilant keeper and watchman.

Thus we are taught euen by our owne experience (taking this for a principle, that the kingdom of the deuill is the kingdome of sinne and of death) that we are continually and euery moment pre­serued from death and other daungers both corporally and spiri­tually by the singular goodnes and grace of Christe, into whose kingdom through baptisme and faith we are translated. And here­of come these heauenly sayings of the Prophets: The earth is full of the mercy of the Lord, his mercy endureth for euer. &c. In deede sometimes Satan so preuaileth, and hath such successe in that he goeth aboute, that by sudden plagues he bringeth men to horrible destruction. Such examples ought to warne vs of those mischeuous practises which he continually goeth about, and faine would bring to passe, as he might easily doe if he were not letted by the vigilancy of our good watchman in heauen. For, as for the power of this our aduersary, I doe beleeue that he is able in one hower to destroy all the people that are liuing vpon the earth. Now, if both he be able and also leaueth no practise vnattempted so to doe, why then is it not done? Because our good keeper wat­cheth ouer vs. But these be matters of faith: they muste be bele­ued, and therefore he addeth this word beholde. Whereby it may appeare that his purpose is, earnestly to commend and set forth the great vigilancie and tender care of God towards vs, whereby he keepeth and defendeth vs that we perish not.

And here note that this care and vigilancie for the safety and preseruation of our life, countrey, cities, familyes, peace and tran­quillitie amongst vs, &c. is of the Prophet wholy attributed vnto God, when as notwithstanding God vseth to worke the same by other meanes, as first by the ministery of Angels, and then also of men, as of Princes and other inferiour magistrates, &c. Wherby we are admonished that these inferiour meanes which God vseth as his instrumentes for our preseruation are not able to doe vs a­ny good at all, except God him self take vpon him to be our chiefe watchman and defender. God therfore vseth the ministery of these for our succour and reliefe, euen as he doth bread, drinke and other [Page 41] sustenaunce. For as bread and drinke doe not preserue our life (for then no man should dye, and yet because of the ordinance of God and the fraile condition of our nature, they are necessary for the sustentation of our life): so doe these meane helpes nothing auayle vs except God the keeper of Israel doe watch for our succour and defence. This watching, this defence the [...]orde of God doth re­ueile, but the fleshe can not see it, and therefore by a contrary sense thus it expoundeth these wordes: The keeper of Israell, that is to say, the forsaker of Israell doth not sleepe, that is, he is not onely in a moste deade sleepe, but also is without all sense, and is in deede nothing. For reason iudgeth according to euery pinch and pange that the flesh feeleth, and according to the begin­ning of afflictions or first assaults, and not according to the word, and the end or deliuerance which God promiseth in the word.

In this verse he setteth foorth more at large, the certainty of Gods ready helpe and protection. Wherin, speaking to euery one priuatly, he sayth: The Lord is thy keeper: that no man should doubt to apply that vnto him selfe for his owne comforte, which pertaineth to al Israel. He is called the shadow at thy right hand, to teach thee that he is at hand and standeth euen by thy side ready to defend thee. Or else: the Lord is thy shadow at thy right hand: That is, he prospereth all thy affaires, he giueth successe to all thou takest in hand. If thou be a preacher & a teacher in y^e Church of God: if thou trauell in thy vocation vprightly and with a good conscience to prouide for thy selfe and thy family, thou shalt not lack thy crosses. But be of good comfort: for the Lord hath pro­mised to be on thy right hand: he will ayde thee and succour thee in all things that thou shalt either doe or suffer.

But here againe we must remember (as I said before) that these things are spoken and taught in vaine, except we first thinke our selues to be, as it were vtterly forsaken and destitute of al help and succour. Therefore, when he speaketh of this tender care that the Lord hath ouer his in keping, in shadowing, in defēding them that they perish not, he meaneth therewithall that they are such as seeme to them selues so to be forsaken and neglected of God, as if [Page 42] he had no care of them at all. This is therefore a sweete doctrine and full of consolation, that the Lord sheweth him selfe to knowe and to pittie our miseries and calamities, and commaundeth vs to beleeue that he is our shadowe to couer & defend vs against all pe­rils & daungers. In him therefore let vs assuredly trust, with com­fortable expectation of most ioyfull deliuerance: who hath promi­sed to be with vs, with a fatherly care to prouide for vs, to defend vs, to strengthen, to succour and to comfort vs in all our troubles, afflictions and calamities.

The heate of the Sunne maketh mens bodyes weake & feeble. So doth the Moone also hurt, not onely with colde, but also with moysture. By these speeches he meaneth all maner of tentations and perils, and that God will be with vs in the middest of them, to succour vs and to deliuer vs, albeit we seeme for a litle while to beare all the heate and burden of the day alone: that is, to be vtter­ly forsaken and destitute of all helpe and succour. But if we were alone, then should the tentation haue no ende, yea it should present­ly swallow vs vp: for we are not able of our selues to endure the space of one moment. Now the Lord suffreth Satan to vomet out his poyson and to practise against vs the beginning of his malice: but he will not suffer him to hurt so much as he would doe. There­fore because we haue the shadowe to couer vs, euen the presence & mightie protection of the Lord, we should patiently endure the be­ginning of sorrowes, that is to say, the light, short, and momen­tane afflictions of this life, beeing sure that euen in death our life is hidden and safely kept with Christ in God, and we shall ouer­come all the fiery darts and cruel assaults of Satan.

That which the verse going before hath expressed by an alle­gory, is here simply set forth and without figure. The soule here signifieth the life. Albeit therefore thou suffer neuer so greate and greuous afflictions, yea euen death it self, yet shalt thou not perish [Page 43] because God kepeth thy life. In outward appearance and to the iudgement of the flesh thou seemest to dye, but in deede it is not so, because thy life, euen the Lord thy God liueth, &c. So he saith in an other Psalme:Psal. 97. The Lorde preserueth the soules of his Sainctes.

That is to saye: whether so euer thou goest, the Lorde will be with thee, he will preserue thee, he will defende and keepe thee: he will neuer forsake thee nor suffer thee to perishe. To goe out, is to goe to the woorkes of thy vocation. To come in againe signifieth to returne from labour and trauell, to rest and quietnes. What so euer thou shalt goe aboute, shall haue good successe and prosper vnder thy hand. Thus the Prophet in this Psalme sheweth the nature of faith to be, not as it were a deade affection or qualitie of the minde, as the Papistes doe dreame, but a singular worke and motion of the holy Ghoste, where­by we iudge according to the worde, contrary to that which we feele, whiche we see, and by experience doe proue: whereby also we ouercome all kindes of tentations. Of this faith the Papistes can no better iudge then a blinde man can iudge of co­lours.

The 122. Psalme. I reioyced when they said vnto me, &c.

This Psalme is a thanks giuing for the excellent gift of the worde of God.The argu­ment of the Psalme. Which vertue is therefore the more rare to be found, for that the worde is euery where so horribly contemned in the worlde, not onely of the rude multitude, but also of those that will be counted both learned and wise: whose blasphemous tongues are sharpened against this most precious and incompa­rable benefite, not onely in speaking contemptuously and spite­fully of the Gospell, but also imputing to the holsome worde of life, what so euer mischiefe reigneth in the members of Satan, as seditious sectes, auarice, filthy life, and such like. It is therefore [Page 44] the greate goodnes of the Lord that in this horrible infidelitie there are yet some which reuerence the word, which gladly heare the word, which delight to talke of the word and workes of the Lord. This Psalme therefore was not written to those dogges and swine the Papistes, heretikes and persecutors of the worde, but to the elect soules and holy mindes, which exult and reioyce for this heauenly visitation, wherby the day spring from on high, through the tender mercie of our God hath visited vs, lying in the shadowe of death, as Zacharie saith. For albeit that all men haue the word, and all heare the sound of the Gospell, yet herein they differ, that some haue the word only: some acknowledge and feele them selues to haue it and therefore doe reioyce and giue thankes vnto God for y^e same, where as other delite rather in their riches and in the pleasures of this life, then in that heauenly word, which bringeth euerlasting life and saluation. Therefore S. Paule coun­teth it for a speciall grace of God, not onely to haue the giftes of God, but also to acknowledge them, to delight & reioyce in them, and to be thankful vnto God for them.

A singuler gift of God to acknow­ledge how in estimable a benefite it is to haue the word.But amongst all the giftes of God, the gift of his holy word is the moste excellent, and if we take away the word, what doe we else, but take away the sunne out of the worlde? For what is the world without the word: but euen hel and the very kingdome of Satan, although there be in it neuer so many wise men, learned, welthy, and mighty? For what can all these doe without the word? which alone bringeth life and comfort to the soule, peace and qui­etnes to the conscience: which alone keepeth vs in the fauour of God: without the which there is no religion, & so no God: where­by also the world is preserued: For without the word and Christ: the world could not stand the twinckling of an eye. Albeit there­fore there be many and wonderful giftes of God in the world, gi­uen for the vse of man, yet the only gift which conteineth and pre­serueth all the other, is the word of God, which pronounceth and witnesseth to our consciences that God is our mercifull father: which also promiseth vnto vs remission of sinnes and life euerla­sting. Now, if we should lack these comforts, what comfort were it I pray you for vs to liue? yea this life, to vs were no life at all. But these thinges are spirituall, and the knowledge thereof is so much the more hard for vs to attaine vnto, because it springeth not out of our owne hearts, but commeth from aboue. But now to [Page 45] the Psalme.

When this Psalme was written, the temple was not builded, but the tabernacle of Moises yet still remained:The taber­nacle of Moises. which, allbeit it continued not in one place nor in one tribe (for it was also in Silo and Gibion) yet had it one certaine promise, that where soeuer it were, there would the Lord be present, heare the prayers of his people, accept their sacrifice and shewe him selfe mercifull, as the text sheweth: VVhere so euer I shall set a memorial of my name, &c. Therefore so long as it was in Ephraim in the city of Silo, the name of God was there called vppon, the word of God was there heard, and the Lord was there worshipped with faith, prayer, and sacrifice, &c, vntill at length, when impietie and idolatrie began to encrease, the arke was caried out of Silo into the host against the Philistines, and of them was taken. But when the Philistines for this prophanation were diuers wayes plaged, the arke was tran­slated to the Gabaonites. When it had bene there a while, Dauid brought it home into his owne citie, as it is written, 2. Reg. 6. and there it came into his minde to build a temple vnto the Lord. For it was not meete (thought he) that he should dwel in a house made with Cedar trees, and that the Lord and King of heauen should dwell in a tabernacle couered with skinnes. And this purpose at the first semed good to Nathan the prophet: but afterward he was admonished of God by reuelation, that Dauid should not build the temple, for that was reserued for his sonne Salomon to doe, which was a peaceable Prince and not giuen to warre as Dauid was. Herewithall was added that ioyfull promise of the eternall poste­ritie of Dauid and his true sonne Christ, 2. Reg. 7. Dauid there­fore in this Psalme, as it seemeth to me, intreateth of the first part of this promise: wherein he reioyceth, not onely for him selfe, but also for the whole people of God, for that God had appointed a place in Ierusalem both certaine & permanent, wherein he would be worshipped.

Albeit therefore that Dauid doth here partly signifie that house which Salomon afterwarde built, yet specially he treateth of the fruite that should come of the building of that temple, namely that the word of the Lord should there be published, prayer made, and sacrifice offered. This is that ioy and gladnes which Dauid so no­tably setteth forth in this Psalme, whiles he beholdeth the inesti­mable goodnes of God towards his people, in giuing to them the [Page 46] knowledge of his worde, in reuealing his face vnto them, in per­swading their hearts of his good will towards them.

The Papists dispute much of God, but without the word & the true knowledge of God. They neither teach nor yet once thinke what y^t wil of God is towards vs, or what he will do w^t vs, for, say they, we know not whether god loue vs or hate vs. And to this end they blasphemously allege this saying out of Ecclesiastes: No mā knoweth whether he be worthy of loue or of hatred,The mea­ning of this place is, that man know­eth not by these out­ward things, that is by prosperitie, or aduersitie, whome God doth fauour or hate. Eccl. 9. w^t other like. For what is it to talke of God, if thou knowe not what his will is towards thee, & to what end he hath ordained thee? They y^t knowe not God thus, kn [...]w him not at all. It is the word of God therfore that certifieth vs of the will of God towards vs, what pleaseth or displeaseth him, what he would haue vs to doe, and what he wil do with vs. The barbarous & brutish ignorance wherof hath brought forth all those monstrous idolatries in the kingdom of Antichrist.

Theft which is forbidden by y^e law of God in the 7. commaun­dement, is thought to be but a smal sinne in comparison of the rest, as murther, horedom, &c. Notwithstāding, suppose that this com­maundement were not: what great enormities, what horrible im­pieties would ensue? We should become like rauening wolues & beares,VVhat inestimable bene­fits the word bringeth. destroying and deuouring whatsoeuer they may come by: yea-like vnto swine, which when they come to their draffe & swill, if euery one could deuour so much as might suffice al, they would leaue none for the rest. Therefore, that our goods are in safety, yea rather all that we haue is not spoyled and taken from vs, it is the benefite of the seuenth precept. What a life would this be if our wiues were not in safety, if our children were vncertaine, if men might resist the Magistrate, and do what they list? would it not be a continuall hel? That we inioy therfore true & godly matrimony, that the common welth and the lawes are preserued,The benefits of the second table. in which and by which we liue in safety, rest and quietnes, all these are the be­nefites of the second table. But let vs ascend to higher matters▪ What were this life if y^e first table were not?The benefits of the first table. if there were no Sabbots, no Church, no place wherein the word might be published & taught? if there were no knowledge of God, no inuocation of God, but euery man had his peculiar idoll to worship? These are farre greater and more horrible euils, then those that are committed a­gainst the second table, and yet so much the lesse regarded because they are spiritual. But if we had the eyes of the spirite, and did see [Page 47] how many soules Mahomet & the Pope do cary vnto hel, it should be muche more greeuous vnto vs then if we were euery houre in daunger of losing both goods and life.

We ought first therfore to reioyce for these smal benefits which we inioy by the second table, whereby both our goods and bodyes are in safety.The spiritu­all giftes which God giueth by his word. Small benefites I call them in comparison of those which we inioy by the first table, wherby God so abundantly ope­neth the treasures & riches of his mercy towardes vs in reueiling him self vnto vs, in certifiyng vs what his wil is towards vs, what he hath decreed to doe and how to deale with vs, in giuing vs his word, faith & the holy Ghost, in hearing our prayers & increasing dayly the Church by his word. These things are so great, that no hart can conceiue them, no tongue can expresse them: wherby our soules are deliuered from the tyranny of the deuil, whereby we in­ioy peace & tranquillitie of mind, & a good conscience, whereby al­so we attaine and retaine the true knowledge of God, & whereby many are instructed to eternal life. These things Dauid beholdeth with the eye of faith: these things he deepely wayeth & considereth w^t him self, & therfore is stirred vp to thanks giuing, which the in­ward ioy of hart cōpelleth him vnto. For such are thākful in deed, which doe embrace y^• graces & gifts of God, & reioyce in the giuer. But such as fele not this ioy, albeit they set forth this psalm w^t pi­ping & singing, w^t organs and mincing musicke neuer so much, yet are they vnthankful, because they do not vnderstand these benefits.

These things I doe therefore recite, that all men may beware of that detestable impietie and headspring of all mischiefe in the Church of God, the contempt or lothing of the word: for that is an horrible apostacie and a falling away from God. When men are once come to this lothing of y^• word, it is not possible that any true or sincere cogitation of the spiritual life or remission of sinnes should enter into their heartes. But alas, we see that there is no­thing at this day more common. For how wickedly doe the nobi­lity, gentlemen, rich & welthy, yea and all other inferiour sortes of men at this day contemne the word of life, the gospel of saluati­on, the ministery & ministers, more esteming their earthly posses­sions, wealth and pleasures, then all the sweete comfortes of the gospel? These y^e children of God are compelled to behold as Loth did the Zodomites, not onely despising, molesting, and spitefully intreating them: but also liuing in all fleshly liberty, and doing [Page 48] what they list. It was an horrible thing for Dauid to fal into adul­tery & murther: but how much more horrible is it, thus to offende against the first table, as the Angels did, and therefore were cast out of heauen? But Dauid repenting returned vnto God & found mercie. And here the godly are so much the more in daunger of this euill, by how much the fall is more easie. For this venime so secretly infecteth the soule and so creepeth in by litle and litle, that it can not almost be perceiued.

I call it a contempt of the word, not onely when the word is de­spised, derided, persecuted, but also when it is negligently and vn­reuerently taught, heard, and learned, according to the saying of the Prophet Esay: This people honour me with their lippes, but their heart is farre from me. And this is the difference betweene those that are infected with this poyson, the comtempt of the word I meane, and the children of God, that as they are wholy bent to seeke and aduance the glory of the euerliuing God: so are these either inflamed with a diuilish desire to maintaine & set forth dam­nable doctrine, wicked opinions, and false worship, being wholy giuen ouer to serue the god of this world and their god Mammon, seeking with greedines and pleasure their owne perdition & dam­nation, and so albeit they are already wholy possessed in the king­dom of the deuill, yet are they merry and ioyfull: but the end shall be such as for their horrible example is set forth in the story of the Sodomites. Let vs pray vnto God therefore that he will preserue vs from this impietie, and let vs learne to sing this Psalme with gladnes and thankes giuing vnto him for this inestimable bene­fite of his word and the pure knowledge thereof, whereby Christ the onely sacrifice for our sinnes and the sure hope of eternall life, is reueiled vnto vs. Let vs continually exercise our selues in rea­ding, hearing,The word must be con­tinuall [...] taught exer­cised & pra­ctised. and meditating of this word, and let vs neuer think that we haue attayned sufficient knowledge and tast thereof. In deede this word is so plenteously set forth in these our dayes, that it may seeme to bring with it a lothing and contempt in many: but it is not enough an hundred times to haue read it, and a thousand times to haue heard it, as in the daungerous time of tentations by experience we feele. Wherefore let vs abhorre the damnable im­pietie of lothing and contemning the word of life, and let vs em­brace that most soueraigne vertue which is called the Reuerence of the word. For Satan sleepeth not, and in deede he is neuer so [Page 49] strongly armed against vs, as when he seeth that we loth and con­temne the word, or presume of our owne knowledge.

The like saying he hath in the 60. Psalme. God hath spoken in his Sanctuary, therefore I will reioyce. Wherein is conteyned a comparison betwene his kingdom and other mighty and welthy kingdoms of the worlde.A compari­son betwene the Gentiles & the Iewes. As if he should say: My kingdom is but a small and a weake kingdom if you compare it with the power of other kingdoms of the world. But this haue I that all Kings and kingdoms haue not, namely, that in my kingdom the Lord him selfe, the King of all Kings speaketh out of his holy Sanctuary: therefore my kingdom is the kingdom of God, and therein I re­ioyce? Euen so here, sayth he, I reioyced: And why? Because it was sayd vnto me: we will goe into the house of the Lord. That is, God hath promised that we shall be that people which shal en­ter into the house of y^e Lord. And should not this cause my heart to reioyce? For when I behold all other nations, I see them goe into the house of the deuill, and the temples of Idols: I see they know not the true God, neither doe they worship him. Great cause haue I therefore to reioyce, because I haue the promise of God that I shall goe with my people into the house of the Lorde.

Dauid sheweth him selfe here to reioyce and be glad for 2. cau­ses: not onely that the Lord had appoynted a place wherein he would be worshipped, euen the holy hill of Sion: but also because he had the consent of his people so obediently to ioyne with him in the true seruice & worship of the Lord. Often times the Lord had before promised by Moises that he would appoynt such a place for his Sanctuary as should be certaine and stable for euer: and yet aboue a thousand yeares togither the Arke of the Lord was cary­ed hither and thither from tent to tent,Paralip. 17 [...] from habitation to habita­tion, hauing no certaine place to rest in: But afterwardes it was shewed vnto Dauid, that the Lord would haue it remaine in the hil Sion, and that he would haue there a temple builded, wherein he would be worshipped. By this example we are admonished that we haue double cause to reioyce when so euer the Lord doth not onely incline our hearts by his holy spirite to the obedience of his word: but also doth draw other vnto the same with vs, that we may [Page 50] be al ioyned togither in y^e fellowship of faith. We see y^e stubburnes of mans heart to be such that the greater number alwaies murmu­reth when so euer the Lord speaketh: and therefore no small cause haue we to reioyce when we all consent togither in one spirite and and one mind in the true seruice and worship of the Lord.

These wordes: I reioyced when they sayd, &c. seeme to be ve­ry simple and to conteine in them no great matter. But if you loke into the same with spirituall eyes, there appeareth a wonderfull great maiestie in them. Which because our Papistes can not see, they do so coldly and negligently pray, reade, and sing this psalme and other, that a man would thinke there were no tale so foolish or vaine, which they would not either recite or heare with more cou­rage & delight. These wordes therefore must be vnfolded & layd before the eyes of the faythful. For when he sayth we will goe into the house of y^e Lord: what notable thing can we see in these words, if we doe but onely beholde the stones, tymber, gold and other or­naments of the materiall temple? But to goe into the house of the Lord signifieth another maner of thing: namely to come togither where we may haue God present with vs: heare his word: cal vp­on his holy name, and receiue helpe and succour in our necessitie. Therefore it is a false definition of the temple which the Papists make: that it is a house built with stones & tymber to the honour of God. What this temple is they them selues know not. For the temple of Salomon was not therefore beautifull, because it was a­dorned with gold and siluer and other precious ornaments: but the true beautie of that temple was, because in that place the people heard the word of the Lord, called vpon his name, found him mer­cifull, giuing peace and remission of sinnes, &c. This is rightly to behold the temple, and not as the visured Bishops behold their i­dolatrous temple when they consecrate it.

These are then great causes of ioy and gladnes: to haue access vnto the Lord: to heare this consolation, that he is our God, which will heare vs, which will deliuer vs in the time of trouble, which will forgiue vs our sinnes, and at the last will giue vs euerlasting life. For these great benefites (sayth Dauid) we giue thanks vnto God, and we reioyce that we may come togither into that place wherein God worketh all these things by the power of his word, For it is the word alone whereby we knowe God, whereby we come vnto God, and whereby he bestoweth these great benefites [Page 51] of his fauour and loue vpon vs. Thus Dauid vnder these wordes: The house of the Lord. comprehendeth God him selfe, his name and his word, wherevnto the Sabboth is dedicated, in the which we should rest from other busines and harken vnto the Lord spea­king vnto vs.What Dauid meaneth by the house of the Lord. This is to go into the house of the Lord, and for this benefite to reioyce and giue thanks vnto him. For this is an ine­stimable benefite and cannot be comprehended of the wicked: But the godly onely doe know the word and what benefite they receiue thereby. And this the Lord also requireth of his people when he so often commandeth in the law y^t they should come togither, that they should reioyce before the Lord, they should praise and mag­nifie his name for his benefites and greate mercies so plentifully poured vppon them. And to this Dauid also prouoketh vs by his owne example, that with reuerence, and as it were with an admi­ration we should exult and reioyce before the Lord.

The Prophete Dauid reciteth here the common voyce of the godly, that they would now abide & stedfastly perseuer in y^e house of the Lord which he had appointed in Ierusalem, and would not wander any more from place to place as they had done, because y^e Lord had there stablished his Sanctuary, which before was often times remoued & had no ceraine resting place. This stablishing and continuing of the Sanctuary in one certaine place preuailed much for the confirmation of their faith. For like as when y^e Arke was caried from place to place, their faith was alwaies wauering and vnstedfast: euen so after that God had chosen vnto him selfe a certaine habitation, he gaue thereby vnto them a more sure & ma­nifest testimony that he would be their euerlasting defender and protector. Whereby their faith was stablished and confirmed for euer. It is no maruell then that the people with such great reioy­cing and thankfulnes vnto God, do promise that their feete should now stand sure and stedfast in the gates of Ierusalem, which were wont to runne hither & thither. Truth it is that the arke did long continue in Silo. But because the Lord had made no promise con­cerning that place, there could be no stabilitie of faith in the harts of the people.Psal. 13 [...] And againe, because it was said of the Mount Sion, This is my rest for euer: here wil I dwel, for I haue delight therin: the faithfull being surely grounded vpon this word, were bolde to [Page 52] say that their feete should neuer remoue againe, but stand stedfast & sure in the gates of Ierusalem and in the house of the Lord: for this standing signifieth a constant & a continuall abiding for euer.Standing feete what they signifie.

But now for as much as Christ, in whom dwelleth the fulnes of the goodhead, and which is y^e true Immanuel dwelleth emongst vs, we haue a farre greater cause to reioyce then the Israelites had. Wherefore we maye seeme vnthankful, yea blockish and sense­les, if this promise: I am with you vnto the end of the worlde, do not stirre vp our hearts to great ioy and gladnes, especially if we see it thankfully and with publike consent receiued of the people. For that which we rehearsed euen now concerning the rest of the Lord, is altogether fulfilled in the person of Christ, as it appea­reth in the 2. chapter of Esay: His rest (saith he) shalbe glorious. Where he speaketh not of the buriall of Christ (as some doe fond­ly imagine) but of the excellency and dignitie of the church, which should afterwards follow. The glory and bewtie whereof since by the great mercy of God we haue seene, Let vs be thankfull there­fore, and besech him that he will make perfect that he hath begun in vs, that our feete may alwayes be standing in the courts of the Lord, in the Church and congregation of the faithfull, where we may find God, where we may heare him calling vs, teaching vs, comforting vs, and succouring vs.

This verse is an exposition or amplication of the verse that goeth before. As if he said: our fete shall stand in thy gates (I say) O Ierusalem, which flourishest and increasest in all felicitie. For where the word of God flourisheth, there shall the common welth prosper, according to the saying of our sauiour Christ: First seeke the kingdom of God, & all things shalbe ministred vnto you: and yet so notwithstanding, that this saying also of our sauiour remai­neth alwaies true answering vnto Paule: 2. Cor. 12. My power is made per­fect through weaknes. For albeit y^e world doth dayly vexe & trou­ble the church many waies, yet notwithstanding y^e more the aduer­saries go about to destroy & pluck downe,To pluck downe & to oppresse the Church is to build it vp. the more doth the word of God edifie & build vp. To pluck downe then, to destroy, and to ouerthrow y^e church is nothing else (if you consider y^e counsel & purpose of God, and the end that followeth thereof) but to build vp, to [Page 53] plant, to water and to encrease the Church. The Decians, Maxi­mines, and Domitians, those bloody and mighty tyrannes, howe cruelly went they about to abolish for euer, the name of Christ? But the word and the Church of God, as a palme tree, the more it was oppressed, the more it flourished and encreased, maugre their malice and tyranny, as the figure of the people of Israell doth declare.Exod. 1. For so sayth Moises: The more the Egyptians did vexe them, the more they multiplied and grew. To this agreeth also the saying of the olde Church: that the Church is watered with the blood of Martyrs. The cause of this miraculous building is, that where so euer God is beleued and his word had in due reue­rence and regard, there must needes followe a victorie, albeit the Sainctes be destroyed, slayne, and seeme vtterly to perish: yea al­beit God him selfe seeme to haue forsaken them, and with them to be oppressed and ouercome. For so it is with God, that when he seemeth most weake, then is he most strong, & when he is oppres­sed in his Saincts, then specially he liueth, triumpheth, and is ex­alted in them, and in diminishing he most mightely increaseth.

Of such a maner of building speaketh Dauid also in this place: that albeit Ierusalem was compassed about with so many ene­mies and idolatrous religions,Ierusalem set in the midds of her aduer­saries, not­withstanding mightely pro­spered. notwithstanding there the word of God & true religion flourished. Who then can preuaile against vs, when God is so with vs? And this is the true building of Ie­rusalem. To the which the Kings gathered them selues, and con­spired against it, but they were suddenly driuen backe and could not preuaile. We also in these our dayes by our owne experience haue proued that the more the aduersaries of the word doe rage, the lesse they preuaile against it: yea so much the more it flouri­sheth and encreaseth. And what else doth Satan our perpetual ad­uersary bring to passe by his continuall tentations, but driue vs to search the word, to learne to pray, to beleue, to hope, &c. Yea the crosse and oppression of the Christians is the exaltation and tri­umph of the Church. Let the aduersaries then doe what they li [...]t: certaine it is that y^e more we are cast downe, the more we are rai­sed vp. For there is no power against the Lorde, Christ our cap­taine and our head hath a power aboue all power whereby he lif­teth vp those that are cast downe: whereby he raiseth the dead to life, and those that are oppressed and ouercome, he maketh able with ioyfull victory to ouercome. For in that he is God, it is his [Page 54] proper office to make all things of nothing,The proper office of God. and likewise of those thinges which be, to make nothing.

Thus Dauid setteth forth the praise and commendation of Ie­rusalem. For what a great benefite and blessing of God is it, not onely to leaue a certain place where the people may come togither to serue and worship God, but also a certaine sound of the presence of God by the publishing of his word? When he saith: This is my rest, here will I dwel, here will I speake, here shall be my word & my spirite, then all is safe: then what worke so euer it be, though in outward appearance it seeme neuer so smal, it is better then all the treasures of the world: then the cutting away of the foreskin of the priuy mēbers is an acceptable worship vnto God. To take vp a strawe from the earth, if God so commaunded, is a greater & a more excellent worke, and also a worship more pleasing God, then all the glittering works of the whole papacy, which haue no ground of the word of God. This the heathen understood not, and therefore they contemned Ierusalem, and marueled why the peo­ple should resort thether certaine times of the yeare, rather then to other cities. Like as Naaman Cirus thought at y^e beginning that the waters of Damascus were no worse then the waters of Ior­dane:4. Kings. 5. but he had no commaundement of the Lord that he shoulde wash him selfe in those waters for the clensing of his leprosie. It is the word alone therefore that maketh a difference betwene the Church of God and the Gentiles, Papistes, and all the Antichri­stian rable. By this word it iudgeth, it teacheth, it baptiseth, it di­stributeth the Lords supper, it comforteth, it reproueth, it excom­municateth, &c.

Thus (I say) Dauid extolleth and magnifieth his Ierusalem: first in respect of the spirituall building therof, because there is the kingdom and priesthood, there is the word & worship of the Lord: then also in respect as wel of the material building, as also of those things which pertaine to the good gouernment of a city, as peace and vnitie, lawes and iudgement: but principally he speaketh not of that building, and therfore he saith: It is edified as a city where all may participate togither, that is, may come togither to wor­ship the Lord. For there was no other place in al the world where the people might come togither to celebrate the name of y^e Lord, but Ierusalem alone. So that this verse is as an exposition of that place in Exod. VVhere I shall leaue a memoriall of my name, [Page 55] there will I come vnto thee, &c. As if he said: that place is Ieru­salem, in the which the people of God must congregate togither, to heare his word, to celebrate his name: where also the Lord him selfe hath promised to dwell: whether the people do flie in all their necessities, to call vpon God for help and succoure, &c. This is the glory of Ierusalem: to the which all the glory of the worlde was not able to be compared.Ierusalem the holy ci­tie. Therfore in S. Matthew it is called ho­ly, & is so magnified here of the Prophet: Albeit it was afterward horribly prophaned of the Gentiles. But why doe the people ga­ther togither in this place?

This verse also conteineth in [...] the words afore recited out of Exod: VVhere I shall put a m [...]moriall of my name, &c. For this memoriall signifieth the whol [...] worship of God, togither with the word: that is, the preaching of the promises and the law, with the ministery of the priestes, not [...]ly in the sacrifices of the law, but specially in the chiefest sacrifi [...]es of all: that is, of the celebra­ting & praysing the name of the Lord. In the which were set forth spirituall consolations of victory against sinne and death, and also temporall, concerning the kingdom and political order. These be­nefits he setteth forth when he speaketh of ascending vp, and ma­keth a comparison betwene Ierusalem and other cities. As if he said: Other cities may flourish with riches and power more then this citie, but this is it to the which the tribes doe ascend: not as they doe in other nations, but the tribes of the Lord, which the Lorde him selfe hath chosen to be his people aboue all other nati­ons of the earth, and he to be their God. And here he doth not ex­clude the Proselytes which were of the Gentiles and did associ­ate them selues vnto this people: for he speaketh simply of those that did ascend vp to heare the word and to inuocate the name of the Lord: as the words that followe do declare.

For a testimony vnto Israel, & to praise the name of the Lord. Whereby he signifieth no other thing but that there was a place in Ierusalem appointed of the Lord for the preaching of the word and prayer.The chiefest seruice of God is to preach the word & pray And this is worthy to be noted, that Dauid speaketh [Page 56] of no moe kindes of sacrifice but of these two onely. He saith not that the temple was appoynted of God that sacrifices should there be slaine, incence offered, oblations made, and euery man shewe him selfe thankfull vnto God with his gifts. Of these things he maketh no mention at all: albeit they were commaunded to be done no where else but in the temple. Onely he speaketh of prea­ching the word and thanks giuing, or prayer. And albeit he re­proueth not these sacrifices, yet he plainly declareth that y^e summe of true religion is, to heare the Lorde when he speaketh vnto vs, and to inuocate and praise his holy name.

This is it for the which Dauid so highly praiseth his temple, (which we also ought specially to beholde in our temples) that the tribes doe ascend vp thether to testifie vnto Ierusalem:To testifie what it sig­nifieth. that is, to teach and to heare the worde of God. For so he meaneth by this word [testifie] as the Hebrewes haue many words to signifie the ministery of the word and doctrine. To vtter, to promise, to con­fesse, to sitte, to iudge, to testifie, to teach, all these words in effect doe signifie as much as to preach or publish the word. The prea­chers are witnesses to the people of that they knowe: whiche is not sene nor felt, but beleued. They are also witnesses which he are the word. For when they heare it they testifie or beare witnesse a­gainst the deuill, the kingdom of the world, sinne and death: also against adulterers, murtherers, theeues, false brethren, &c: for the glory of God, the aduancing of his kingdom, chastitie, innocen­cie, charitie, &c. For God is inuisible, and therefore when they are heard which teach and preach vnto vs the word of God, then God him selfe is heard. For he can not be heard but by witnesses, and (as S. Paule calleth them) by his messengers. That which is taught them in the Church is inuisible and absent, and therefore can be apprehended by no other meanes, but by the testimony of the word. So the whole Gospell is a testimony: for it speaketh of things absent, and it is nothing else but the preaching of faith. This I speake for the simple and ignorant concerning this word [testifie].

This is the cause then why Dauid so reioyceth, namely that his Ierusalem was builded to this ende, that the worde of faith might there be preached, whereby y^e people might learne to know what the will of God is, what he intendeth to do with his people, what punishment and plagues he threatneth to the wicked. And [Page 57] this preaching is the testimony which Dauid here speaketh of, made vnto the children of Israell gathered togither in this place: whereby they were knowne to be the peculiar and chosen people of God from all other nations, as he saith in an other Psalme: He hath not so dealt with euery nation. Wherfore we also haue great cause to acknowledge the rich blessing of God, that y^e word of God is now purely & sincerely preached emongst vs, as it was then in Ierusalem, and the sweete promises of the Gospell soun­ding in the eares & consciences of the godly to their singular com­fort and consolation: also the threatnings of God published, wher­by the wicked are called to repentance and the godly kept in the feare of God and mortification of the olde man through the assi­stance of the holy Ghost, whom the father through Christ and for Christes sake, poureth vppon them aboundantly which willingly and gladly receiue this testimony.

This is one part then of the true worship of God, to learne the way how to worship God in such sort as best pleaseth him, which consisteth in teaching of the word & hearing of God when he spea­keth vnto vs by his witnesses, and therefore the Deuill desireth nothing so much as to hinder y^e preaching & hearing of the worde. For this cause he rayseth vp, (as ye heard in the first Psalme) ly­ing lippes and deceitful tongues: he stirreth vp the worlde with sword and power to oppresse the godly, and euen in our selues he goeth about to deface this kinde of seruice and worship of God by our deuilish contempt and lothing of the same. But contrariwise, to build Churches and gorgiously to decke them for the mainte­nance of masses, oblations, false worship and idolatrie, all this he can abide well enough: for by these thinges he knoweth that his strength is not diminished, nor his power weakened. But when the word of God is preached concerning remission of sinnes, the righteousnes that commeth by Christ and life euerlasting, this do­ctrine destroyeth his kingdom. This causeth him to rage and to seeke by all meanes possible, how he may hinder the course of the gospell.

The other part of the worship of God is to praise the name of the Lord.To giue thankes to the Lord is a fruite of the word. This Dauid maketh the second kinde of worship, when he commendeth his Ierusalem. And here againe note that he spea­keth nothing of the sacrifices of the law: for albeit he doth not dis­commend them, (as I said before) yet he reckeneth them but as [Page 58] chaffe in comparison of the word and the fruite which followeth thereof, which is thanks geuing. And if he had named the sleying of sacrifices, euery man had not bene able to serue God with that kinde of worshippe, Therefore he requireth nothing else but that which they were able to do without great charges, which yet not­withstanding very few did. He did not condemne the building of y^e temple which afterwards should be done by his sonne Salomon, but did earnestly desire the same, and the cause why he did desire it here you see, namely that first the name of God might there be preached, and then that God might there accept the praiers of his people, with praise and thanks geuing for his benefits receiued.

Hitherto we haue heard how the Prophete extolleth and mag­nifieth the incomparable gift & benefit of God, the word I meane, with thanks and praise vnto God for the same. For that is a bene­fite and blessing in dede which is knowne and acknowledged so to be. All the world, as we see, is full & euen glutted with the benefits of God: notwithstanding it remaineth still in such blindnes that it knoweth them not to be the giftes of God, and therefore it taketh and vseth them no otherwise then hogges doe their draffe & swill, But Dauid seeth that God had geuen him a kingdom, wherin the pure word of God and true religion flourished. This great bene­fite he acknowledgeth, and therefore he so reioyceth and magnifi­eth his Ierusalem, as a place appointed by y^e Lords owne mouth where the people might come togither to heare the word of God and to giue thankes vnto God for his benefites: out of the which place it was not possible to find God. The Gentiles, because they had not the word, nor this hearing whereof Dauid here speaketh, could not find God. Hereby we may see how horrible a thing it is, to contemne and to loth the word. For what can be more horrible then that man a weake creature, nothing but earth & dust, should so lift vp him selfe in pride, that when the maiestie of God spea­keth & most louingly inuiteth him to heare, he will not heare. And yet we see that there is nothing more common then this impietie, this horrible contempt, this deuilish lothing of the worde of God emongst all sortes of men. The cause is, for that we heare not the Lord speaking now vnto vs in his Maiesty, as he spake in y^e moūt Sinai, at what time the people were astonished & trembled at the terrible voyce of the Lord, & yet how soone had they forgotten the Lord, and murmured both against the Lord and against Moises. [Page 59] Thus in his Maiestie he speaketh no more, but he speaketh nowe vnto vs by men, and therefore he is contemned. Horrible it is that Sodome was burnt vp with fire from heauen. Horrible it is also that the whole world was destroied with water. Moreouer y^e daily examples of impiety and wickedness, as murther, whoredom, &c. are such that they can not be heard without horrour & trembling. But how horrible so euer all these thinges be, yet is it much more horrible to contemne God when by his word he speaketh vnto vs: which al the world doth at this day, not only they which persecute y^e word with open tyranny, but such also as are euen emongst vs, & at y^e beginning seemed to receiue this doctrine w^t great reioycing.

Wherefore Dauid exhorteth vs in this Psalme, with thanke­fulnes to acknowledge this singular benefite of the word, and to beware of the horrible contempt thereof. Howe much better is it to suffer pestilence, famine and the sword: howe much more tole­rable for Dauid to become both an adulterer and a murtherer, so that there remaine a reuerence to the word (which repentaunce necessarily bringeth with it) then to fall so farre as to contemne the word? For this is to heape wrath vpon wrath: like as it is to heape grace vpon grace with Dauid, to hold fast the word, and withall to acknowledge the great benefite thereof.

To be briefe, like as there is no greater ioy and felicitie to the godly, then to heare and to know the voyce of God speaking vnto them, offering, grace, peace, remission of sinnes and life euer­lasting: so can there be to them no greater crosse then the con­tempt of the worde. For what doest thou else but contemne God him selfe, yea crucifie againe the sonne of God, and treade thy Sa­uiour vnder thy feete, when thou contemnest the word of God, which for thy saluation, is reueiled & offered vnto thee? No mor­tal man can abide such intolerable contempt, as the Lord our God continually suffereth. For he is patient, and would that we should conuert and repent: but he payeth home at the length, as we may see by the fall of the Synagoge and the destruccion of Ierusalem. For Christ plainly sheweth that the cause of such horrible calami­ties was, for that they did not knowe the time of their visitati­on. Let vs learne then, by these examples, what a great blessing it is to heare the Lorde our God speaking vnto vs, and as a ten­der mother with her children, most louingly talking with vs: For this is it which Dauid meaneth when he speaketh of the [Page 60] ascending vppe of the tribes to Ierusalem and to the house of the Lord, to testifie vnto Israel, that is, there to teache and to heare the word of the Lord, and to giue thankes vnto him for his bene­fites. This is that citie therfore that is worthy to be decked with all precious ornaments. This is the people of whom our Saui­our Christ sayth: Blessed are they that heare the word of God & keepe it with a good heart. Here is the kingdom of heauen, here is the true paradise, here are the open gates to euerlasting life.

This may be vnderstand both of the ciuill gouernment and al­so of the Church, but specially it is spoken of the church. And here note that iudgement is taken for doctrine. As if he sayd: This is the glory of this people, that in this place is stablished the chayre and seat in the which the word of the Lord is published & taught, weake consciences comforted and instructed, and the way of salua­tion layd open vnto men. Likewise in the first Psalme he sayth: The wicked shall not stand in iudgement: that is, they doe not perseuer and abide in the doctrine of faith, and therefore they are as chaffe which the winde scattereth from the face of the earth. The Church of Rome wil now be called the seate of iudgement, and euen there also the Lord had once his seate: but nowe through wicked doctrine and damnable idolatrie it is the seate of Satan, the chayre of pestilence and a denne of wicked spirites. This is then the true sense and meaning of these words: In this place the word of the Lord is fulfilled, promising that he will leaue a memo­riall of his name. For here he is to be founde, here he dwelleth. Therefore here is life, here is saluation, here is remission of sinns, here is the tyranny of Satan vanquished, &c. For all these he meaneth when he nameth the seates of iudgement, that is, the admi­nistration of truth, the ministerie of faith, the voyce of Gods ma­iestie speaking vnto his people. For (as I sayd) iudgement signi­fieth here found & sincere doctrine concerning grace, faith, works, magistrates, ciuill ordinances, &c. Where this doctrine is, there are the seates of iudgement. As we also may nowe glory of our Churches for the sincere doctrine wherby men are truely taught out of y^e word concerning grace, sinne, righteousnes, faith, works, [Page 61] obedience to parents and magistrats. This doctrin is as it weare, a bright shining sunne, from whence the Churches doe receiue their light. And contrarywise where the word of God is not, there are the seates of iniquitie and of Satan him selfe: For the worde maketh the seate, and not the seate the worde, as the Antichristian Church of Rome most damnably teacheth.

Now, whereas with a repetition he addeth: Euen the seates of the house of Dauid, this is the cause for that he looketh to the promise made vnto Dauid, namely that the seate of the tabernacle or the temple should be builded by his sonne Salomon in Ierusa­lem, where iudgement should be exercised, that is to say, mens consciences comforted, terrified, instructed by the word, and also because the Lord would that Dauids posteritie should reigne af­ter him, vntill the eternitie of the heauenly Ierusalem should be reueiled.

Here is the image of the heauenly Ierusalem also to be consi [...]dered.The image of the hea­uenly Ieru­salem. The earthly Ierusalem was builded on a hill, so that there was no accesse vnto it but by ascending vpward. The celestial Ie­rusalem is builded in heauen, whereunto none can come, but by mounting vp with alacritie of spirite, out of this earthly mansion and corruptible life, and therefore no earthly and carnall men can come there. The earthly Ierusalem was builded as a citie for the people of God, where they might meete together to serue & wor­ship God. Likewise the celestial Ierusalem is builded for y^e tribes of the Lord, the elect and faithfull people, there to meete togither, first in this life by faith, and afterwardes by eternall societie both in soule & body.Colo. 3. This Ierusalem Saint Paule meaneth when he saith: If ye be risen againe with Christe, seek for those thinges which are aboue. And the author of the Epistle to the Hebrues, admonisheth vs that by faith we are already come to this heauen­ly Ierusalem.Heb. 12. Ye are come (saith he) to the mount Sion and to the citie of the liuing God, the celestiall Ierusalem, and to the company of innumerable Angells, and to the congregation of the first borne, which are written in heauen, & to God the iudge of all, and to the spirites of iust and perfect men, and to Iesus the Mediatour of the newe testament, &c. The earthly Ierusalem celebrated the name of the Lord with praise and thankes giuing in the congregation. In the heauenly Ierusalem the Angells and company of holy spirites doe praise and shall praise the Lord for [Page 62] euer more. The earthly Ierusalem had in it the seate of Dauid. The heauenly Ierusalem hath the throne of Christ the sonne of God, the King of Kings, the Lord of Lords, of whom Dauid was a figure: The earthly Ierusalem had tribunall seates where all things were iudged with equitie. The celestiall Ierusalem hath the tribunall seate where iudgement is & shall be most iustly pro­nounced vpon the vniuersall world, and vppon all men that either haue beene, be, or shall be. The Lord graunt y^t with an inuincible faith we may mount vp to this celestiall Ierusalem, y^e citie of God where are such ioyes & felicitie as neither eye hath seene, nor eare hath heard, nor tongue can tel, nor yet heart can think,

To pray for the peace of Ierusalem, is to pray for the safetie, prosperitie and welfare of the Church of God, that Satan haue no power to hinder the course and fruite of the word. Dauid sawe, first in spirit this horrible contempt of the word and ministery: & moreouer he saw that this glorious gift could not be preserued by mans diligence. Therefore he goeth about here to stirre vppe the harts of men to pray for the preseruation of this gift. As if he said: Here is the Lords owne seate and throne of iudgement: notwith­standing how few doe reuerence and regard it as they should doe? Yea, the greatest part of the world hateth it, and wisheth the sub­uersion therof. Wherfore I exhort you▪ O ye litle flock, to honour and reuerence this seate, to pray for the peace thereof, louingly to salute it, and to say: The Lord out of Sion blesse thee, &c. So long as this citie flourisheth, ye haue y^e Lord him self speaking, saying, giuing victory against all the assaults of Satan, against sinne, the terrour of conscience, &c. What cause haue ye then to pray for the prosperitie of this citie, wherby ye inioy such heauenly benefites? When the church of God doth not prosper, it cannot go wel with any perticular member thereof. No maruell then why Dauid so earnestly exhorteth all the faithfull to pray for the peace and pro­speritie of the Church. Wherefore if we will pray as we ought to do, we must first and principally commend vnto God the common state of the church. For he that seeketh his owne welfare and neg­lecteth the state and prosperitie of the Church, doth not only shew [Page 63] him selfe to be voyd of all sense and zeale of true piety, but also the prayers which he maketh for him selfe are in vaine & profite him nothing.

Let them prosper that loue thee. He wisheth vnto them which loue the word and reuerence this seat, that God would blesse them with all maner of blessing & felicitie. And this prayer is very ne­cessary. For we see dayly, howe the true professors of the Gospell are in daunger by the ministers of Satan, the enemies of God & his truth, on euery side, which could be content rather to haue the Turke to reigne ouer them, yea the deuill him selfe and all the fu­ries of hell, then to see vs prosper, and the Gospel to flourish, least their cursed workes of darknes and infidelitie should appeare vn­to the world.

Nowe that the Prophet hath exhorted all men to pray for the peace and prosperitie of Ierusalem, he turneth vnto the citie, and doth not onely wish wel vnto it, but also he sheweth vnto other how they should pray for it. The summe whereof is that true religion may flourish: the ministerie and ministers of the word may be de­fended against the false prophets, that concord may be maintained emongst the pastors and preachers of the word, and that the ciuil gouernment may prosper. Howe necessary this prayer is, experi­ence daily teacheth vs. For where these 2. things are, namely con­cord in the Church, and peace in the ciuill state, there can no good thing be lacking, & therfore the deuil so busily laboureth to trouble the peace of them both. This was the cause why there was such a multitude of false prophets, rebells, & seditious persons emongst this people, as y^e stories do testify. Wherfore Dauid being taught by his owne experience, prayeth for these 2. thinges: without the which the world is nothing els but a wild desert.

Example hereof may be vnto vs y^e late times wherein we liued vnder the Pope before this light of the Gospel beganne to shyne. For then, when the sound doctrine of the word was lacking, what could the Pope & all his shauelings doe? What one verse did they rightly vnderstand throughout the whole psalter? Wherby it came to passe that they were not able to resist most manifest impieties, which by the strong & mighty delusions of the deuil ouerflowed y^e [Page 64] world, as in pilgrimages, where they maintained most damnable idolatries and caused the people to adore the works of their owne handes, and if any man spake against them, he was vp and by ta­ken and burnt as an heretike. So true is it, that when the word is once lost, the world remaineth in most horrible darkenes and can doe nothing else but abuse the giftes of God, and so falleth to most detestable impietie or else to desperation. This Dauid foreseeth, and therefore he prayeth so earnestly for the prosperitie of Ierusa­lem, for faithfull pastors in the Church, and godly Princes in the politike state.

Here Dauid sheweth the cause, as he doth also in the verse fol­lowing, why he prayeth thus for Ierusalem. As if he sayd: In that I wish that peace may be in thee o Ierusalem, in that I desire thy prosperity and welfare, I doe it for my brethren and neighbours sakes, that is, for my fellowes and companions in faith and religi­on. And here in his owne person he sheweth the commō complaint of all those that rule either in the church, or in the common weale, or in families, which is, that the greater part of men is euer per­uerse and wicked. The godly pastour when he goeth about with great care & diligence to reforme the corrupt life and wickednes of the people, seeth notwithstanding that the more part stil remai­neth peruerse & intractable. The Magistrate traueling with like care and diligence in his calling, findeth the people disobedient & incorrigible. Likewise is it in houshold gouernment. What vn­faithfull seruice shalt thou finde euen amongst those whom thou thoughtest to haue found most true and faithfull? Hereof it com­meth that many are discomforted and vtterly discouraged, see­ing so litle fruite and successe to ensue of their godly trauels. Not­withstanding we see it can not otherwise be: For Satan our per­petuall enemy ceaseth neither night nor day to stirre vppe discord and peruerse opinions in the Church: in the ciuil state stubborne and disobedient persons, in houshold gouernment, negligent and vnfaithfull families. Here we must looke with Dauid, not to the greater part, which is euer wicked, but to our brethren and neigh­bours. So doth Paule in the 2. Timoth. 3. For the elects sake I su­steyne [Page 65] and suffer all things, sayth he. For if it were not for their sakes, who would willingly take vpon him the office of a pastour or preacher in the Church? These, the elect I meane, the Lorde hath here and there sparsed emong the wicked, as precious stones in the middes of the earth. Therfore thou must not think to preach to these only, which were to be wished: but that can not be because they are mixed with the vngodly multitude. Likewise, when thou art called to be a ciuill magistrate or a gouernour of a houshold, thou shalt not finde all to be precious stones, gold or siluer: but let it suffice thee if in a whole multitude (as it chaunceth in mynes) thou find but one veine of siluer, or emongst a great deale of earth but one precious stone. For the greatest part in the Church is he­reticall & godles: the least part in the ciuill state obedient & louing of vertue. Hereof it commeth then, that al things are ful of trouble to the godly pastour, the Magistrate, the housholder, because the wicked with such successe contemne and disobey all godly orders.

Notwithstanding, thou man of God, stand in thy calling, do thy duetie, pray for peace, exhorte, counsel, reproue those whom thou hast charge ouer. For since that now by the word of God y^e church is somewhat purged of false religion, superstition and idolatrie, & the Magistrates better instructed of their duety and office, Satan rageth as a strong armed man, keping his house when a stronger commeth. Be strong therefore in these tentations, and think that, as these things are not begun by the power of Satan, so though he rage against the same neuer so much, thou must not be discoura­ged or slacke the Lords busines: but first serue the Lord and then thy brethren and neighbours. For their sakes the Churches must be instructed, the common wealth gouerned: not for the worldes sake and the vngodly multitude, for it is not worthie that a theefe should be hanged, an adulterer or murderer put to death: but the Lord in heauen and our brethren & neighbours in earth are wor­thy of this seruice, as he addeth in the verse following. Thus I ex­pounde this verse to be a consolation for pastours, ciuill Magi­strates and gouernours of families, against the multitude of the wicked, and the trobles which by them the godly doe sustayne.

This is an other cause why he prayeth for the peace and pro­speritie [Page 66] of Ierusalem, for that the Sanctuary of the Lord and the feate of true religion being stablished in that citie, if it prospered not, the worship and seruice of God could not there continue. As if he sayd: The Lord our God hath stablished his seate in thee O Ierusalem, and in the middes of thee hath he set vp his worship: For the which cause I loue thee, and thinke thee worthy of all prosperitie.

But why doth hee adde hereunto: Our God? Because God had chosen this nation to be as his own peculiar people. And this also was the cause why Dauid so loued them, and was not discom­forted with these troubles which he for their sakes susteyned both in the Church and in the ciuill gouernment: but being chosen to be a King and a Prophet to this people, he constantly endured all troubles, and herewithall comforted him selfe, that first he serued the Lord his God, & then his brethren, and was not an vnprofita­ble seruaunt, but fruitefull vnto God that he might be glorified, and to his neighbour and brother that he might be saued.

Let vs likewise pray for the welfare of our brethren, and for the house of the Lord with Dauid, who as this Psalme sheweth, did wel vnderstand the power and glory of the word, and therefore he neither giueth thankes nor yet reioyceth for the abundance of gold and siluer (which notwithstanding he lacked not) but for the word and true worship of the Lord. Where these two are not lac­king, all other incommodities may easily be borne. For if we haue the Lord abiding with vs, if we maintaine his word and his true seruice, and seeke the saluation of our brethren, what can we desire more? But where the word & true worship of God is not regar­ded, there is no God, no mercy, no saluation, neither doth there a­ny thing else remaine but the cursed multitude which shal be dam­ned in hell. Therefore Dauid exhorteth vs in this Psalme aboue all things to reuerence the word, and by faithfull prayer to seeke the aduauncement thereof: Also to giue thankes vnto God for peace and true preachers which gouerne the Church according to his word: for where these things are not, there must needes be trouble and vexation, vnquietnes of conscience, murder, adultery & such other horrible sinnes, which the Lord turne away from our Churches, & preserue that poore remnant emonges the damnable multitude, which serue and worship him according to his word.

By these two latter verses we are admonished, first how euery [Page 67] Christian ought to regard him which is his fellow in faith and re­ligion, that is to say, as his brother and neighbour: Then also why he ought to haue a harty loue and zeale to the Church and congregation of the faithful. For my brethren saith Dauid, and for my neighbours. And againe, for the house of the Lord our God. These two thinges ought to be considered in the Churche of Christ. In it are our brethren and neighbours, in it is the house of God, yea rather it is the house of God it selfe, in the which are the children of God and true brethren. O happy is he, and a right Christian in deede, which beeing indued with the true knowledge and faith of Christ, and also with that brotherly loue which is ac­cording to the spirit of the children of God, can vnfainedly and hartely say: For my brethren and neighbours, and for the house of the Lord our God I both seeke and I wish the prosperitie and welfare of the Church of God.

The 123. Psalme. I lift vp mine eyes vnto thee, &c.

This Psalme (as ye see) is but short,The argu­ment of the Psalme. and therefore a very fitte example to shew the force of prayer not to consist in many words, but in feruency of spirit. For great and weighty matters may be comprised in few words, if they proceede from the spirit & the vn­speakeable gronings of the heart,A breife praier in necessi­ty carrieth power with it. especially when our necessity is such as will not suffer any long prayer. Euery prayer is long e­nough if it be feruent & proceede from a heart that vnderstandeth the necessitie of the Sainets: not in such small matters as y^• world counteth great and weightie, as pouerty, losse of goods, and such other worldly incommodities, but when the Church is oppressed with violence and tyranny, when the name of God is prophaned with wicked doctrine, or if there be any thing else that either hin­dreth the glory of God or the saluation of soules, These perils can not well be vttered in prayer, and therfore the prayer of the faith­full is then most effectuous, when with griefe of heart and afflicti­on of spirite they see these things, and earnestly thinke vpon them.

So this Psalme is a prayer against the mighty, rich, and wel­thy of the world, which either cruelly molest and vexe, or proudly deride and contemne the godly, as the last verse doth declare. And [Page 68] these are not onely such as preferre wicked doctrin, superstition & idolatrie before the vndefiled word of God: but euen such also as glory in the word and sound doctrine and will be counted louers & fauourers of the Gospell, and partakers with vs of the name and glory of Christ. Of such there was a great number amongst the people of Israel. For they had the lawe, sacrifices, and ceremonies instituted by Moises according to y^e word of God. They had great plentie of Prophets and godly teachers: yet how they vsed them, the storyes doe declare. When Elisha sent the sonne of a Prophet vnto Iehu:4. Reg. 9. the other said: VVherefore commeth this madde fel­low vnto thee? The Psalmes also & preachings of the Prophets concerning faith and true righteousnes before God, doe shew that they were contemned and derided of the multitude, yea & condem­ned as heretikes because they seemed; not to attribute so much to [...] sacrifices & ceremonies of y^• law as they should do. Likewise Da­uid was counted a seditious fellow, a rebel, a traitor, and charged with ambition and greedy desire to reigne. And afterwards when he went about to bring the arke of the Lord to Ierusalem, & with a good and a zealous mind expressed his ioy: Michol his wife re­ceiued him with these words: Oh how glorious was the King of Israel this day: 2. Reg. 6. which was vncouered in the eyes of the maidens of his seruants, as a foole vncouereth him self: Now, we can not thinke that onely Michol did thus slanderously speake of y^t kings doings: but there were (no doubt) other also in the court, men both of wisedom & dignitie which iudged the same. For what so euer he be that professeth & loueth the word vnfainedly, & zealously seketh the glory of God, he shalbe iudged and called of the cursed world & worldlings both a foolish & a mad man. That it hath bene alwaies so, the stories do declare, & also these our daies do witnes the same.

Wherfore this Psalme setteth before our eyes a goodly exam­ple: that for as much as we are compelled to see & suffer this con­tempt & despite of the proude & scornful, we should pray with Da­uid against al such: that is, first against the pope & his whole kingdom of faces, for they doe not onely proudly contemne vs, but also cōdemne vs. Then also against false brethren, such as in our chur­ches liue in al carnall & godles securitie, and albeit they will seme to be no enemies but friēds vnto y^e gospel, yet either deride or mo­lest y^e true professors therof. Against al such this Psalme is vnittē for the troubled & afflicted children of God, which are counted of [Page 69] the world either heretical or sedicious; or else fooles and abiectes. But this consolation they haue, that seeing the holy Ghost in this Psalme doth teach them how to pray in these distresses, they shall be heard, and though they be here contemned and counted the out­swepings of the earth, they shall be made glorious in the kingdom of God.

This is a vehement groning of a troubled mind,A vehement groning of the hart, de­stitute of all comfort. looking about and seeking euery way for comfort and succour, but none could be found. Whether then shall I miserable ma [...]stie (saith he) in this distresse? Strength to with stand mine enemies I haue none. Of wisedom and counsell, beeing compassed with such a multitude of aduersaries, I am vtterly destitute. To thee therefore I come, O my God: To thee I lift vp mine eyes, which dwellest in the hea­u [...] ▪ Here note that the heauens are called the habitatiō of God, not because he is there conteined (for as the heauens are his seate, so is the earth his footestoole): but because he doth from thence more manifestly shew the maiestie of his diuinitie. And what so e­uer he hath at any time done vppon the earth by reuela [...]ions, visi­ons or oracles, he seemed to doe it from heauen, From whence al­so haue come the most notable and seuere punishments of the wic­ked: as of the first worlde by the flood: of the Sodomites by the rayning downe of fire with brimstone: of the Egyptians, by ha [...]se mixed with fire: of the Amorr [...]ans by the rayning of stones from heauen.Psal. 2. Psal. 116. And hereof come these sayings: He that dwelleth in the heauens shall laugh them to scorne. The Lorde looked downe from heauen. The Lord hath prepared his seate in heauen. Our God is in heauen and doth what soeuer he will. Tim 6. VVhich dwel­leth in the light that none can attaine vnto. Therefore we reade that Christ commonly when he prayed,Luke. 9. or when he gaue thankes to his father, looked vp to heauen: And when he departed hence vnto his father, he was seene to ascend vp into the heauens. These things are spoken to this ende that we may knowe that God our father is not earthly▪ infirme, or corruptible: but the Lord and in­habitour of heauen (as a place without all corruption, and there­fore a most meete habitation for him) almightie and ruling ouer [Page 70] all, euerlasting, incorruptible, seing all things, percing all things.

The prophet also calleth God here the inhabitour of heauen, to signifie that the earth is full of the proude and scornefull, and that the godly are troden vnder foote of those that dwel vpon the earth, and are counted the ou [...]swepings of the world, and therefore he seeth none besides the Lord and inhabitour of heauen of whom he may looke for helpe and succour. The great daunger whereof the Prophete complayneth, is herein expressed, in that he looking a­bout on euery side and seeking for succour, could find none to helpe him but onely the inhabitour of heauen. These thinges make the tentation much more greeuous and terrible, and therfore he pray­eth with such wordes in his tentation as perhaps he at that time did not perfectly vnderstand, as Sainct Paule also sayth: VVe vn­derstand not what we pray. The spirite knoweth and vnderstan­deth what these wordes meane: but man can not conceiue the po­wer therof in the time of his tentation, whiles faith is infirme and is yet in the conflict. But when our petition is graunted & prayer heard, then faith hath her force, and we haue more perfect vnder­standing both of the tentation and also of the prayer which we therein vsed.

The Prophet therefore in this verse setteth the inhabitour of heauen against the inhabitours of the earth, and conceiueth com­fort and courage, that albeit the world is great and mighty, yet God is more mighty. This is the meaning of the Prophet in this verse. And albeit the wordes bee but simple, as ye see, yet are they full of consolation to him that beleeueth. The spirite which ministreth these wordes and stirreth vppe these groninges in the heartes of the afflicted, knoweth with what maiestie and power they are spoken.

Here the prophet setteth forth by similitude the nature of true pietie. As if he sayd: Great is our affliction, and yet the Lord pro­longeth his helpe, neither easing our miserie, nor reuenging our wrong. He suffereth the cruel, the proude and the scornful to trea [...] [Page 71] vs vnder foote, and to prosper in our sight. This delay is tedious & greuous vnto vs. Notwithstanding we will not murmure or be­come vnpatient in these our afflictions, but as good seruaunts in their distresse looke to the hand, that is, for help and succour at the hand of their masters & mistresses, so will we attend vpon y^• Lord our God vntill he haue pitie vpon vs.God some­times pro­longeth his help in ten­tation. Thus we see that the Lorde sometimes deferreth his helpe, neither shewing how nor when he will help, but leauing his Saints in such perplexitie as though he had no regard either of the time or of y^e maner of their deliuerance so that they seme to hang (as it were) in the middes betwene hea­uen and earth. These things are greuous and excedingly encrease the tentation. Therefore we must lay sure hold on this consolation which the Prophet here setteth forth, that our tentation shal haue an end: but not as we would, lest we seeme to appoint the time and maner of our deliuerance, which y^e lord reserueth to him self alone.

And here is an example set forth vnto vs,The pati­ence of the faithfull. patiently to wait vp­on the Lord in the time of trouble, to be instant in prayer, and ne­uer to let our hands fall, or turne our eyes from the Lord: but con­stantly to perseuere in sure hope & expectation of his gracious de­liuerance, and of his helping hand to be present with vs in our ne­cessitie: whereof our Sauiour Christ also warneth vs in the Gos­pell of the woman and the vnrighteous iudge, who although he neither feared God nor man, yet because this woman neuer ceased to call vpon him, he was compelled to heare her cause. For if the worst man be not yet so wicked, but he may be ouercome with in­stant and continuall prayer, what shall we not hope to obteine at Gods hand, which willingly offereth him selfe to heare our pray­ers, and also commaundeth vs to pray: yea and is more ready to graunt our petitions then we are to aske. For in that he differreth his help, he doth it not because he will not heare vs, but to exercise and stirre vp our faith, and to teach vs that the wayes whereby he can and doth deliuer vs are so manifold & miraculous, that we are neuer able to conceiue them. Therfore let vs thinke that the thing which we aske is not denied but differred, & assure our selues that we are not neglected because of this delay. The patient abiding of the afflicted (saith Dauid in an other Psalme) shall not perish: yea the Lord will not lose the glory of his name which Dauid in the same Psalme attributeth vnto him; namely that he is a helper in time conuenient.

[Page 72]And here is to be noted by the way, that the holy Ghost com­mendeth the gouernment of housholds and families in this place, and signifieth that to serue is a vocation which pleaseth him, if it be done in faith. For seruauntes are here mentioned for the com­fort of all good seruauntes, and in them is commended, not onely their patience but also the confidence and trust which they haue in the goodnes of their maisters, assuredly trusting with patient ta­rying to finde mercie and fauour in their sight in time conuenient. But in deede Dauid speaketh here of better seruauntes then are commonly seene at this day: for there is no kinde of people more deceitful, negligent and stubborne, euen when there is great cause of sharpe and seuere correction. Wherefore let all such as will be counted good seruaunts, remember the example and rule set forth here by the holy Ghost, and obserued of all good seruaunts: which is, that they are not froward and stubborne, but patiently endure all things and do the duety of true and faithfull seruaunts, hauing alwayes a watchfull eye to the hand of their maisters.

The humili­tie of the faithfull.And further note how humbly the faithful think of them selues in the sight of God. They are called and chosen to this dignitie, to be the heyres and children of God, and are exalted aboue the An­gels, and yet notwithstanding they count them selues no better in Gods sight then seruauntes. They say not here: beholde, like as children loke to the hand of their fathers, but as seruaunts to the hand of their masters. This is the humilitie and modestie of the godly, & it is so farre of that hereby they lose the dignitie of Gods children to the which they are called, that by this meanes it is made to them more sure and certaine.

Moreouer here is to be obserued that Dauid sayth not simply: VVe lift vp our eyes to the Lord, but he addeth moreouer: to the Lord our God: that is to say, that God which hath reuealed him selfe to vs in his word: for otherwise he were not our God. The gods of the Gentiles & idolls which men deuise vnto them selues, are called gods: but he is the true God and none but he, which hath declared him selfe to vs in his word and promised in the same that he will be our God, &c. The Papistes haue deuised vnto them selues a seruice and worship of God contrarie to the word of God, and therefore they worship not the true God in deede, but an idoll of their owne heart: yea they worship a crea [...] made and fashioned with mans handes for the almightie crea [...] of heauen [Page 73] & earth. But our God is he, not whom we haue deuised, but which hath paynted and set out him selfe in his Scriptures, how and by what meanes he wil be serued and worshipped. This our God be­cause he seemeth oftentimes to estraunge him selfe from vs, and to haue no care of vs, the wicked doe shunne and forsake, and seeke helpe of Peter and Paule, and many times of Satan through sor­cery and witchcraft and other deuilish meanes, thinking (because God prolongeth his helpe) to finde thereby more speedye succour. But thus our God is wont to deale with vs: first (as is sayd) to proue and exercise vs, and so to bring vs to the knowledge of our selues, that we may see our owne weakenes and frailty, which are so readie to be ledde away from him: then also to bring vs to the knowledge of him, whereby we may see both how willing he is, and also howe able by farre better meanes to helpe vs then mans heart can conceiue.

Here may we see that the godly doe not onely feele their owne crosse, but the affliction of other also is to them a great crosse: and as they suffer togither, so they cry vnto God for helpe and succour as well for other as for them selues. Yea the common calamitie of their brethren is to them a greater crosse then their owne.

Haue mercy vpon vs, &c. This repetition as it doth declare a great vehemencie and feruentnes of spirite in the afflicted crying vnto God for helpe and deliuerance: so it sheweth their affliction and calamitie to be exceeding greeuous. For we haue suffered too much contempt. He sayd before that the godly being brought to extreme miserie by the tyranny and oppression of the wicked, did lift vp their eyes to God for helpe and succour. Nowe he sheweth also what despite and reproch they suffred of the proud and scorn­full. Whereby it appeareth that the vngodly sought, not only with crueltie and oppression, but also with despite, contempt and igno­miny to tread, as it were, vnder foote the children of God. He saith not onely: we suffer contempt, but we are filled with contempt and ignominie, vsing a similitude taken of a vessell, which is filled so full that it can conteine no more. Thus the children of God do not burst out at the first into these gronings and grieuous complaints [Page 74] when so euer they are contemned and despised, but patiently suffer in hope that God will at the length ease their miserye, vntill they be filled with all maner of despite contempt, and scorning of the wicked, whereby they are compelled to cry vnto God doubling their complaint, as followeth in the next verse.

When the godly are not onely oppressed with iniuries, hated and despised: but also mocked and scorned of the wicked, there can be to them no greater misery. And this is it that they specially here complaine of, as of all their calamities the moste greeuous. The cause why he saith that the welthy and proud doe so spiteful­ly sette them selues against the Church of God, is for that they which are of power and authoritie in the world, are alwaies wont to despise and contemne the godly: which doe so much esteeme the glory, wealth and prosperitie of this worlde, that they regard no­thing at all the spirituall kingdom of Christ: yea the more they rise in wealth and dignitie, the more their pride encreaseth. This place teacheth then that it is no straunge or newe thing if the chil­dren of God be contemned of the children of this worlde which a­bound in wealth and riches. And it is not without good cause that here the wealthy are also called proud: for wealth and prosperity maketh men proude, the children of this world and worldlinges I meane. For Dauid and many other were also riche, and yet they were so broken with afflictions and so exercised both within and without, that they could haue no such pleasure or delight in their wealth and worldly prosperitie whereby they might waxe proude or fall into securitie. But the case of the wicked is farre otherwise: for their riches, wealth, and dignitie is as a rewarde of their secu­ritie and vngodlines. Contrariwise the godly are in misery and affliction, despised of the world, as abiects, fooles and idiotes: as the example of the auncient Prophets, Christ him self, and his a­postles, with all y^e deare Sainctes of God do teach, & we by daily experience doe proue. For when we goe aboute to draw men from couetousnes blasphemy, voluptuousnes, and such other vices, they laugh vs to scorne: and when they heare of the iudgement of God, the reward of sinne, the punishment of the wicked, they count [...] [Page 75] this geare to be but a fable, suche as Virgill imagineth of hell to make men afeard. But if they were exercised with afflictions and calamities as the godly are, and had a scholemaster to teach them that they are but men (as Dauid prayeth in the ix. Psalme) they would learne another song.

The .124. Psalme. If the Lord had not bene on our side, &c.

This Psalme is a thankes giuing to God for his great mercy in preseruing his people,The argu­ment of the Psalme. placed (as the stories doe shewe) in the middes of the Gentiles and heathen people, as a flock of sheepe in a wild forrest,The people of Israel as a sheepe amōg many wolues or in respect of the multitude, as a citie compared to a mighty kingdom, being compassed on euery side with the kings of the Assirians, the Egyptians, the Ammonites, the Ismaelites, the Moabites, whom Satan had stirred vp with deadly hatred, to vexe and persecute them, seeking by all meanes to roote them out from the earth, that thereby he might vtterly deface and abolish the word and worship of the Lord. This daunger Dauid sawe and thanked God which had preserued his people from the rage of so many lyons and dragons, which notwithstanding that they neuer ceased to seeke their destruction, yet all that they went about was in vaine. And what a miracle was this, that this people could so long continue notwithstanding the malice and rage of so many de­uils? Dauid therefore in this Psalme exhorteth his people to be thankfull to the Lorde their God so mightely preseruing, defen­ding and deliuering them from the violence of so many nations and kingdoms, hating and persecuting them on euery side.

Which Psalme we also doe sing, not onely against our aduer­saries which hate and persecute the word, but also against spiritu­all wickednes. For we are taught by the Gospell that there are nowe seuen Deuills which lye in wayte for vs (where as we were before in daunger but of one) which cease not to styrre vppe the whole worlde against vs. Yea our case were more tolerable if we had but onely the worlde, and not Satan also with all his an­gells and the gates of hell wholy bent against vs. But yet fur­ther to molest and vexe vs, besides all these we haue also the third enemie, which we cary alwayes about with vs. which we nou­rish also and foster at home with vs and euen with in vs, the flesh [Page 76] I meane, which giueth vs no rest, but continually tempteth vs to sinne, fighteth against faith, and striueth in our members against the spirite.

For as much then as the Church of God is neuer free from these daungers, let vs also sing to the praise of Christ this psalme: that he preserueth vs his members from all these enemies. For it were extreme ingratitude not to acknowledge this miracle, that notwithstanding all these, the Church doth yet continue, and that there be some which truely teach and confesse Christ, & beleue in Christ, though Satan rage, the world and false brethren conspire against vs, and the flesh (as an vntamed beast) fight against the word and faith neuer so much. This is the benefit then that Dauid so highly extolleth, and wisheth that his people would vnderstand and giue thankes to God for the same.

Here the Prophet Dauid exhorteth the people to consider how mercifully God had deliuered them from the handes of their ene­mies, and how miraculously he had preserued that kingdom, and also to praise God with him for the same. Which words are not to be restreyned to Dauids time onely. For the heathen people had oftentimes before warred against them with such force and power as was like to the rage of most huge and terrible floodes of wate [...] (whereof he speaketh here) ready to ouerflow them. Therfore see­ing he mencioneth here no one kind of deliuerance, it seemeth that he meaneth in these wordes of thankes giuing to set foorth what so euer God had done for the succour and deliuerance of his people at any time before. Wherin he sheweth (as it were in a glasse) the daungerous state of the church from the beginning, that the faith­full may learne to knowe that it hath not bene preserued by: the strength and pollicie of man, but by the miraculous power & hand [Page 77] of God, and therefore in their troubles and afflictions should al­waies flie to God for helpe and succour.

Israell signifieth the people of God. Let vs acknowledge then that there is no way for Gods people to escape the hands of their enemyes, but by the help and power of God, and that he wil haue the glory and praise thereof to be giuen to him alone. This praise can none giue vnto God, but the true Israell, hauing experience both of their owne weakenes, the force & power of their enemyes, the daungers past, and of the mercifull helpe and protection of the Lord.

This repetition is not in vaine. For whiles we are in daunger, our feare is without measure: but when it is once past, we imagin it to haue bene lesse then it was in deede. And this is the delusion of Satan, to diminish and obscure the grace of God. Dauid ther­fore with this repetition stirreth vp the people to a more thankfulnes vnto God for his gracious deliuerance, & amplifieth the daun­gers which they had passed. Wherby we are taught how to think of our troubles and afflictions past, least the sense and feeling of Gods grace vanish out of our mindes. And here note howe God dealeth with his people in their distresse, who suffereth their ene­mies so farre to preuaile ouer them, & differreth his help so long, till it seeme vnpossible for them to escape: so that they are com­pelled to confesse and acknowledge, that they must needes haue perished if the mighty hand of God had not deliuered them. These 2. thinges then we see the Israelites here to acknowledge: firste that the Lorde was on their side, that is, succoured and deliuered them: then also that it had not bene possible but they must vtterly haue perished if God had not preserued and defended them.

By men is here vnderstand what so euer is great and mightie in the world. As if he said: we are counted as abiects & outcastes of the world. The Princes, the rulers, the wise, the rich of y^e world rise vp against vs, to destroy vs and to roote vs out from the face of the earth. If ye beholde with how great and how many kingdoms we are compassed about, which beare a deadly hatred against vs, we may seeme like to a seely sheepe compassed about with a mul­titude [Page 78] of cruell wolues, euery moment ready to deuoure it. That we liue in safetie therefore, and that our enemyes preuaile not a­gainst vs, acknowledge it to be the great mercy of God, O Isra­ell, whiche so miraculously preserueth and defendeth so small a flocke.

In like maner we are compelled to say and confesse at this day, that if God did not miraculously defend and preserue his church, the power of Satan is so great, that one of his Angells is able in one moment to destroy vs all that either teache or professe Christe, and to fill the world with bloodshed and slaughter. We see the Princes, the Pope, the Prelates, the mightie and wel­thy of the world, yea the whole worlde in a maner bent to destroy vs. Against whom what haue we to defend vs, but that the Lord of hostes hath stretched out his mightie arme ouer vs, which as a brasen wall, defendeth vs against all the cruell dartes whiche both Satan and the worlde doe dayly cast against as. That we liue then, that we teache and you heare the worde, that we haue place and libertie in the Church so to doe, these thinges Satan can not abide, and therefore he rayseth the gates of hell against vs: notwithstanding he is compelled to suffer all these thinges through the power of Christ our King, who sitteth at the right hand of God: for by mans strength and power these things could not be retained and defended. If Satan then at any time haue his will in troubling the Church, in murthering the people of God, and such like, therefore it is, because God would shewe what Sa­tan is able to doe euery moment if he were not resisted by the al­mightie power of God, to the ende that we should walke in the feare of God, and acknowledging this inestimable benefite, con­tinually pray vnto God for the same. Let vs learne then to sing with Dauid: If the Lord had not beene on our side, &c. whose mightie hand hath defended vs, whose power alone hath preser­ued vs. And although the worlde rage against vs, though Satan vexe vs neuer so sore, they can not hurt vs. Be of good comfort (saith Christ our Sauiour) for I haue ouercome the worlde. A­gaine: I giue vnto them euerlasting life, and none shall take them out of my hand.

[Page 79]In these words he expresseth, not onely the strength, rage, and crueltie of the enemies: but also how weake and vnable the Isra­elites were to withstand them. And here he vseth a similitude ta­ken of fierce and outragious beastes, whose propertie is, when they haue taken their prayes, to swallow them vp aliue. Likewise when we would expresse the crueltie or malice of any towardes vs, we are wont to say: he hateth me so deadly, that he could finde in his heart to eate me or swallow me vppe quicke. The Prophet meaneth then that their enemies were so many and so mighty, that they neded no armour or weapons to destroy them, but were able, like fierce and cruell beastes, to swallow them vp aliue, being so weake and so litle a flocke.

Terrible is the rage of fire, but much more terrible is the vio­lence and rage of water, for that no power can resist. Nowe, sayth Dauid, like as huge and mighty floods of water caried with great power and violence, doe suddenly ouerthrow & beare downe what so euer they meete withall: euen such is the rage of the enemies of Gods Church, which no power of man is able to withstande. Therefore let vs learne to trust to the Lordes defence and suc­cour. For what else is the Church, but as a litle boate tyed by a ri­uer side and by violence of the water soone caried away? or as a reede which by force of the streame is easily plucked vppe and ca­ried away? Such was the people of Israell in Dauids time, be­ing compared to the Gentils round about them. Such is y^e church likewise at this day, compared to the aduersaries. Such is euery one of vs in respect of the force and power of the malignant spirit. We are like a reede which is easily plucked vppe: and he like a raging floode which with great might and violence ouerthrow­eth and carieth away all thinges. We are like a withered leafe, soone blowne from the tree, and he like a mighty winde or tem­pest, not onely blowing downe leaues, but plucking vppe and o­uerthrowing trees and all. What are we then pore wretches able to doe of our owne power and strength for our defence? We must learne therefore by fayth wholy to rest vpon the word. For what is our victorie but euen our fayth? Albeit that armour and muni­tions [Page 80] haue their place, yet can they nothing helpe at all vnlesse we haue a trust and affiance in the Lorde, who hath promised to be our God, our strength, and our defence. Whose power is such, whose mighty arme also is so stretched out for the defence of his, that albeit neuer so great a tempest or violent rage of water should inuade the poorest and simplest cottage that can be, if forceth not. Let this be then our assured trust, let this be the rocke of our safe­tie, helpe and succour, that God will be our defender and keeper, that the great floodes and mighty waters cary vs not away. This sure defence and mighty protection of our God the wicked nei­ther know nor beleue: for they attribute all their successe & well­fare to their owne strength, wisedom, and riches. But Salomon, albeit he was a King aboundantly indued with all these thinges, yet sayth he: Except the Lord buyld the house, the builders la­bour in vayne: Except the Lorde keepe the citie they watch in vayne that keepe it.

He setteth out yet more liuely and as it were before their eyes, the great daunger from the which God had deliuered them. And this vehement kinde of speech which he vseth here, hath as great force to make the faithfull to feele from what terrible destruction they were deliuered by the mightie hand of God, as if their daun­ger had bene present before their eies, & so to become more thank­full to God for the same.Note who are most thankfull. For he is thankfull to God in deede for his deliuerance and safetie, which doeth acknowledge that before his deliuerance he sawe nothing else but vtter destruction.

Thus Dauid setteth out the afflictions and calamities of the Church and of the godly, whom the world doth not onely hate, but cruelly persecute. Whereby we may see that it hath not onely a greedy desire, but also power to hurt, murder, and destroy. Satan likewise goeth about like a raging lyon seeking whom he may de­uoure. Besides these, there are great and horrible sinnes sticking in our flesh. That we fall not therefore euery moment into despe­ration or otherwise perish, it is because he is greater which is in vs, then he which is in the world, or the whole world besides, as Dauid saith: If God had not bene with vs, our enemies had swal­lowed vs vp aliue. Now he addeth a notable similitude wherwith [Page 81] he amplifieth the daunger of the godly and power of the wicked.

He exhorteth the faithfull to be thankfull for their deliuerance, and expresseth vnto them, how and (as it were) with what wordes they should declare their thankefulnes. Wherein he setteth forth yet further by an other similitude, that it coulde not be but they must vtterly haue perished, if God had not miraculously defended them. For they were, sayth he, no otherwise preserued then if a man should violently take a pray out of the iawes of a raging and cruell beast. As if he sayd: We were in deede like seely sheepe, and as a pray ready to be deuoured of cruell beasts: but praised be the Lorde our God, which woulde not suffer vs so to perish. He sayth not: which hath deliuered vs: albeit he did in deede mightely de­liuer them: but, which hath not giuen vs as a pray, &c. For this is it which specially y^• holy Ghost here setteth forth, that the wic­ked can not hurt the godly be they neuer so many, mightie, furi­ous, cruell and terrible, like to raging and violent waters, like to cruell & outragious beastes, falling vpon them with open mouth, except the Lord giue them into their hands. Let vs therefore with Dauid sing praises vnto the Lord our God, which keepeth and de­fendeth vs that the raging and cruell beasts which haue sharpned their teeth to deuour vs, can not hurt vs. Without this mercifull protection of our God, there is no way to stande against Satan & his cruell members the spare of one moment.

He amplifieth yet further by a third similitude, the great perils and daungers of the faithfull being in the handes of their ene­mies, as a bird that is taken in the snare is in the handes of the fouler, and yet notwithstāding they escaped by the mighty power of God, no otherwise then the birde that is deliuered out of the snare of the fouler. By the snare is here to be vnderstande as well the fraude and subteltie of the enemies, whereby the Israelites were brought into thraldom and captiuitie, as also the strength [Page 82] and power wherewith they were long oppressed: So that they had not onely to do with bloody and cruell enemies, but also were entrapped and snared by fraude and subteltie, and with might and power miserably oppressed. Thus being vnable both in strength and pollicie to withstand their enemies, they were euery way in daunger of death and destruction: whereby it appeareth that they were miraculously deliuered.

And here haue we an image of our spiritual thraldom and cap­tiuitie vnder Satan, in whose snares we were once most misera­bly wrapped. Now therefore that we are deliuered by the inesti­mable benefice of Christ, let vs acknowledge both our former ca­lamitie, and the libertie of this grace wherein we stand and let vs beware that we cast not our selues into y^e snares of seruile bondage any more. For Satan sleepeth not but lyeth continually in waite for vs, ready to draw vs into those snares agayne, out of the which by the great mercy of God we were deliuered: yea & some times is suffred to hurt either our bodies or our soules, not only to shew vs 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.

The snares of Satan.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 y^e 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 [Page 83] 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.Psal. 93.

This is the conclusion of thankesgiuing,The name of the Lorde is our onely Sanctuary & succour in all afflictions. 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 [Page 84] 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 y^e Pope, togither with the grea­test part of the Princes & rulers of the world so cruelly doe perse­cute the doctrine of y^e 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:The fruite of 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 y^e 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.

[Page 85]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 God that we shall suffer trouble and affliction, yet in him we shall ouercome at length.

The 125. Psalme. They that trust in the Lord, &c.

The Psalme going before is a thankesgiuing or a sacrifice of praise,The argu­ment of the Psalme. because the godly see and by experience feele that the Lord is faithfull and helpeth them in the time of neede. This Psalme following conteineth also, in a maner, the same matter: For it per­teyneth to the doctrine of faith, and exhorteth the faithful likewise to a sure trust and affiance in the helpe of the Lorde in all their ne­cessities. Whereunto he stirreth them vp with great and excellent promises. It may also be easily vnderstand by that which we haue sayd before. For herein consisteth all this heauenly wisedom, that we doe vtterly remoue out of our sight what so euer flesh can com­prehend, and beleue that which the word onely telleth vs, euen a­gainst all that which either we know, feele, or see: And therefore this wisedome is against all humane wisedom and reason. For by reason and all that reason can comprehend, we feele, see, and con­ceiue all things contrary to that which faith leadeth vs vnto.

He that lyeth sicke and at the poynt of death, can by reason con­ceiue nothing els but y^• imagination of death. But a christian man leauing that imagination, knoweth that in death there is true life. But thou wilt say: he seeth and feeleth death in deede, but life he can not feele: I aunswere, that because he resteth vpon the word, and after it he iudgeth, and not after his owne feeling, therefore e­uen in death he seeth nothing but life, and in the middes of darke­nes most cleare light.The power of the word. For like as God maketh all thinges of no­thing; and of darkenes light: so he worketh by his word that in [Page 86] death there is nothing but life. They then which sticke to the word and promise of God and follow the same, doe finde it true which Dauid sayth:Psal. 33. He spake the worde and it was done, &c. But before we can come to this experience, we must abide some trouble, & therefore haue neede of such exhortation as this psalme here setteth forth.

The Prophet vseth here a similitude of Mount Sion, because Ierusalem wherin Sion stood, when the temple was builded had most ample & notable promises of God (as appeareth in very ma­ny places of the Prophetes) that it should stand sure & inuincible for euer against all troubles and calamities, for that the Lord had his abiding and dwelling there, according to that promise where he sayth: here is my rest: here will I dwel, &c. And therefore Da­uid in an other Psalme glorieth on this wise:Psal 48. Loe, the Kinges were gathered and went togither, when they saw it, they mar­ueled: They were astonied and suddenly driuen backe. As we may see it came to passe vnder Ezechias in that great destruction of the Assyrians and other Kings, as the stories witnesse, which shewe that Ierusalem remayned safe in all daungers, not by the strength and pollicie of the inhabitants, but by the miraculous worke of God dwelling in it, and thus mightely preseruing and beautifying his owne common wealth.

Nowe therfore, sayth he, like as Mount Sion and our holy ci­tie Ierusalem is neuer moued, but remaineth sure and safe by the mighty protection of the Lord in all extremities: so he that tru­steth in the Lord shall be defended against the furious rage of the world and the gates of hell for euer. Note howe he commaundeth no worke here to be done, as in popery, in the time of trouble men were taught to enter into some kind of religion, to fast, to goe on pilgrimage, & to doe such other foolish workes of deuotion, which they deuised as an high seruice vnto God, and thereby thought to make condigne satisfaction for sinne and merite eternal life: but simply he leadeth vs y^e plaine way vnto God, pronouncing this to be the chiefest anker of our saluation, onely to hope and trust in the Lorde,To hope and trust in the Lorde, is the greatest [...]er­uice that we can doe to him. and that this is the greatest seruice that we can doe vnto [Page 87] God. For this is the nature of God (as I haue sayd) to create all thinges of nothing. Therefore he createth and bringeth forth in death life, in darkenes light. And this to beleue is the very nature and most speciall propertie of faith. When God then seeth such a one as agreeth with his owne nature,The nature of faith. that is, which beleueth to finde in daunger helpe, in pouertie riches, in sinne righteousnes, and that for Gods owne mercies sake in Christ alone, him can God neyther hate nor forsake: For he serueth and worshippeth God truely which putteth his whole trust in the mercie of God. With this seruice God is highly pleased, because he deliteth of no thing to make some thing. So he made the world of nothing: so he rayseth vp the poore and oppressed: so he iustifieth the sinner: so he rayseth the dead: and so he saueth the damned. Who so then consenteth to Gods nature, and obeyeth his will, there hoping for some thing where nothing is, he it is that pleaseth God and shall neuer be moued.

But thou must beware that thou imagine not to thy selfe a false hope, contrarie to the word of God and thy vocation. Whereof if thou be certayne and abide in the same, if troubles rise trust in the Lord, and if he helpe not in his good time, take me and Dauid al­so for lyars. Satan will trouble, vexe and discomfort thee, yea and peraduenture make thee to beleue that thou art vtterly forsaken: but if thou trust in the Lord thou shalt feele his helpe with ioyfull victory. So in the councell of Auspurge when the Princes were bent against vs with one consent, our cause seemed to be vtterly o­uerthrowne. Notwithstanding yet we liue and enioy such peace and libertie as we would wish, maugre the rage and malice of the Pope and all the aduersaries of the worlde. With such conflictes we must be exercised lest we be discouraged when we see our cause begin to quale. But the greater the daunger is, the more stedfast­ly we must trust. So shall it come to passe that when we are ouer­come, yet we shall ouercome, and the conquerer shall yeeld vnto vs triumph and victory.

This is it that the Psalme here setteth forth: They that trust in the Lorde shall be as Mount Sion, which can not be re­moued, but remayneth for euer. And here we haue a singular promise, whereby we are assured that we shall stande and abyde for euer. If then we doe not continue it is our owne fault, be­cause we abide not firme and stable in our fayth: For this pro­mise [Page 88] must needes remaine sure and infallible. Yea as it is impos­sible that God should deny him selfe and not be God: so is it im­possible that he should forsake those that put their trust in him. But we may not thinke the time longe, but patiently abide the Lords leasure. For Gods power taketh no place in vs vntill we be vtterly (to speake after the maner of the Scripture) exinanited that is, stript naked of all worldly hope and helpes that man hath in him selfe, and brought to nothing: like as when he saueth a ship from drowning, now ready to perish and past all remedy: As the two storyes of the Gospell, one of the shippe, the other of the daun­ger of Peter, doe testifie.

Where many hundred thousands of men are there, are scarsely 7. thousand which knowe God or beleue in God, and yet for their sakes the whole multitude is called Gods people.. Euen so was it in Ierusalem.Ierusalem called holy by the figure Synecdoche where a part is taken for the whole. Albeit the greater part was wicked and godles yet was Ierusalem called holy, not onely in respect of a small number of the godly: but also because God had his abiding there. So when there was not one iust person in Sodome but Loth with his two daughters, yet could not the angell destroy Sodome with fire so long as Loth was in it. Likewise where 4 or 5. or 10. godly per­sons are to be found, for their sakes the whole citie is called holy. For these are the elect corner stones, these are y^e precious pearles which God so highly estemeth, and for whose sakes he spareth the wicked. Therefore saith Dauid: As Ierusalem is compassed a­bout with mountaines, so doth the Lord compasse his people and mightely defend them on euery side. In like maner Zachary pro­phecieth of a citie whose wall is of fire. These similitudes doe set forth vnto vs the safetie of Gods people, that weake and litle por [...] flocke, against all daungers. Upon this promise if we also doe rest which at this day enioy the inestimable benefite of Gods holye word, we shall be defended against the rage of Satan & the whole worlde, not by fiery and brasen walls, but by the Lord him selfe. These thinges albeit we cannot comprehend, yet should we be­leue them so certainly as if we did see them with our bodily eyes. If we should see our selues compassed about with brasen and fiery [Page 89] walls, we would be without all feare, and triumph against Sa­tan. But it is a matter of faith, not to trust vnto that which the eyes see, but which the worde offereth and promiseth. This one thing therefore is lacking in vs, that we haue not the eyes of the spirite, but we iudge according to the eyes and sense of the fleshe. For else we should be no more afraide then they which beeing clo­sed within the walls of an inuincible castle, feare not the force and power of their enemyes, be they neuer so terrible. We must not doubt therefore, but if we beleue, we are compassed about with fi­ery and brasen mountaines, that is to say, we abide for euer inuin­cible against the rage of Satan and all the powers of darkenes. Blessed therefore is he that beleueth.

These mountaines are the Angells, which compasse vs on e­uery side, that Satan with his angells and ministers can not hurt vs as he would. Whose malice and power is such that if they did not continually beholde vs, continually defend vs and watch ouer vs, he would destroy vs euery moment. This can all they testifie which knowe that Satan is a murtherer and a lyer, which can not abide to see the godly prosper, & therefore he seketh by all meanes to roote them out from the face of the earth. That we are not then vtterly consumed, it is the benefite of these mountaines, by whom we are so compassed and defended. Some times Satan hurleth his dartes at vs as it were through the window to destroy vs, and worketh vs in deede some sorrow, but he can not moue vs.

This similitude seemeth to be taken out of the story of Helize­us in the 2. boke of the Kinges, where the seruaunt of Helizeus saw the hilles about him full of fiery chariotes and horsemen com­passing Helizeus round about, and mightely defending him. This succour which the seruant of Helizeus sawe, and the Prophet be­leued when he saw nothing, is, saith the Prophet, round about all them which trust in the Lord: as also the 34. Psalme witnesseth: The Angell of the Lorde pitcheth round aboute them that feare him. But our eyes are shut vp and see not these miracles, whereof notwithstanding we haue dayly experience.

This promise then will neuer deceiue vs: onely let vs not de­ceiue our selues. If therefore we did beleue, no doubt, we shoulde sleepe, we should liue, we should dye, yea (that more is) we should suffer what so euer Satan and the world can doe against vs, with­out all feare. For thus should we thinke: If I suffer any thing, it [Page 90] is not without the will of God nor without good cause, well knowne, though not [...]nto me, yet vnto God. Therefore although Satan breake through the wall in one place, yet shall he neuer be able vtterly to ouerthrowe it altogither. Thus should we think in our troubles and afflictions, and comfort our selues with the good will of God. But we are afraid when any trouble commeth, and neuer feele that securitie which faith bringeth. Thus doe we wor­thely suffer the punishment of our incredulitie which we nurrishe within vs, although we be called away from it by so many notable places of the Scripture.

Besides all this, it is not enough that we are compassed about with fiery walles, that is, with the sure custody, the continuall watch and warde of the Angells, but the Lorde him selfe is our wall: so that euery way we are defended by the Lorde against all daungers. Aboue vs he is a heauen, on both sides he is as a wall, vnder vs he is as a strong rocke whereuppon we stand: so are we euery way sure and safe. Nowe, if Satan through these muniti­ons cast his dartes at vs, it must needs be that the Lorde him selfe shall be hurt before we take harme. But great is our incredulitie, which heare all these thinges in vaine. Yet must they be taught and learned, lest the time come that we be destitute of all counsell and comfort in these matters. For certain it is that the hower shal come when we must haue experience of these thinges or else vtter­ly perish.

Where he addeth: From henceforth & for euer. By these words he sheweth that this vigilancie of the Lorde our God euer vs, is not temporall, but eternall, according to that which he said before in the first verse of this Psalme: They shall remaine for euer. Let vs learne therfore out of this Psalme, that our constancy and per­seuerance consisteth in this, that we are defended by the power and prouidence of the Lord on euery side.

Here the Prophet plainly declareth that the people which rest vnder this defence and protection, are afflicted and subiecte to all miseryes and calamities as touching the fleshe: although they be [Page 91] 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 [Page 92] 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 [Page 93] Prophets, to spring out of the first precept: I am the Lorde thy God.

Now haue we to learne how we may apply this verse rightly and to our comforte. For true diuinitie consisteth in vse and prac­tise. We are vexed on euery side with cruell Bishops, wicked Princes, and others which hate the word of God and the doctrine which we professe. But these are very trifles, if ye compare them with those vexations which Satan, sinne and our owne infirmitie raise vppe in our consciences. We must learne therefore thus to iudge of all these thinges, that they are the rodde or scepter of the wicked: and to set the Lorde against them, reueiling his will here in his word, and pronouncing that he will not suffer the scepter of the wicked to rest vpon the godly. Seeing then the same Prince promiseth thus much vnto vs which hath all thinges in his hand, what can we require more? For the will of God is certaine, that though he suffer vs to be afflicted, yet will he not see vs troden vn­der foote or perish. Thus must we apply these sweete consolati­ons.

What the rodde signifieth in the scripture it is wel knowne. Children when they are yong are corrected with a rodde, & when they waxe bigger with a wand or a cudgell, and if they will not so amende, then followeth the yron rodde. Hereof it commeth that the rodde signifieth all power and rule whiche is for the amende­ment and correction of such as doe offende. So is it taken in the 110. Psalme. The Lord shall send forth the rodd of thy power out of Sion: That is to say, thy kingdome: For there he signifieth such a rodde wherby kingdoms and people are gouerned. On this wise the holy Ghost permitteth here to the wicked, dominion and tyranny ouer the godly, which they are compelled to suffer. Like as we are compelled not onely to see but also to suffer the tyranny of Antichrist and the power of his kingdom, persecuting destroy­ing & murthering the Christians, and raging against them with all kind of tyranny. Yea we are compelled moreouer to suffer the tyranny of Satan vexing and terrifying my heart and the hearts of the brethren which beleue in Christ. This dominion or tyran­ny the holy Ghost calleth the rodde of the wicked, and comforteth vs: that as the Lord liueth their tyranny shal fall and shall not rest vpon the lotte of the godly.

The lotte of the iust is as much to say as the portion, that is, [Page 94] the number or congregation of the iust. Like as Christ calleth them the little flock, and Paule, the poore Saincts. Ouer these, sayth he, although the tyrannes doe rule, yet shalt not their po­wer endure. Although the persecutors of the Church doe op­presse the faithfull, yet shall they not doe so alwayes, neither shall their counsells haue that successe which they desire. For they thinke to roote out this doctrine for euer: but that shall they neuer be able to doe. Therefore albeit ye suffer in the meane time, faith the holy Ghost, yet know ye, that my will is, that they which be­leue in me shall neuer perish but shall be preserued to life euerla­sting. Here then haue ye whereunte ye may trust in all your tenta­tions.

But behold the reason which the holy Ghost here vseth to proue that the scepter of the wicked shall not rest vpon the iust. God is moued saith he, to helpe and defend the iust. For else it might so come to passe that God should haue no Church at all, and the iust should put forth their hands to wickednes. So we finde in Ieremy that before the people were deliuered into the handes of the Ba­bylonians, they had a promise that after seuenty yeres they should returne againe to Ierusalem, because they should not be brought into doubt of Gods mercy and so vtterly despaire, and falling away from God, should turne to gentilitie: As it is in the Psalme, lest the godly should turne to folishnesse, that is to say, should blas­pheme and become impatient. This is the cause why God ioy­neth the promise of the word with the execution and performance of the deed: or else the godly should be driuen to desperation. We see how many are cast downe with aduersity by the losse of goods, wife, children and other things which are deare vnto them. Ex­cept therefore their mindes were raised vp againe and comforted, first with the worde and promise, and then with the performance and execution of the same, many would say there were no God. Therfore God must needs shew him selfe to be a God, not onely in word but also in deede.

Dauid had great promises of God, and yet by his owne sonne he was driuen out of his kingdome and so persecuted that he was compelled to flie away barehead and barefoote. This was a sore tentation. Wherefore the great and ample promises made vnto him could neuer haue raised him vp & comforted him againe, ex­cept God had in deede deliuered him out of this greate misery and [Page 95] affliction. Euen so if we had no more but the promises of God to support vs against the Papistes and aduersaries of the word, yea if God did not in deede fight for vs and defend vs against their ty­ranny, we should be swallowed vp with sorrowe and brought euen to desperation. God therefore worketh both wayes: he raiseth vp with the word and promise, and deliuereth out of troubles and af­flictions by execution of the deede, that according to the saying of S. Paule, the tentation should not be aboue our strength, but should haue an ende, and we learne by our owne experience that the first commaundement: I am the Lord thy God, is most certayne and infallible. Therfore when he saith: Least the iust should put forth their hand to wickednes, it is as much as if he should say, least the iust shoulde turne away from God and fall to gentilitie. For God hath a double care ouer the faithfull: first that they be not ouer­come, but may ouercome the tentation: and this he doth by the word and promise. The second is that the tentation be not perpe­tuall. Euen so must we be vndoutedly perswaded that besides the infallible promises which we haue of y^e good will of God towards vs, and in the end of euerlasting life, we shall be also deliuered, and our aduersaries destroyed, albeit we can see no maner of way or possible meanes howe it may be done. This is it then that this verse here setteth forth, that God is so carefull for the safety of his people that he seemeth to feare least they shoulde put forth their hand to wickednes & fall away from him, whereby it might came to passe that he should haue no people & so there should be no God. For God is the God of the liuing, and therefore he must needes haue a people. Wherefore there must euer be some remayning which may praise and worship him. If there must needes be such a number remayning, God must of necessitie make an ende also of tentations.

But here we must beware that we doe not appoynt the time of this deliuerance. For before that come, God will haue vs tryed to the vttermost and brought to that extremitie, that all our hope and trust shall be vtterly spent & we at the poynt of desperation. Now, when we are brought into this case that we can see nothing but de­speration, then, euen then God sendeth comfort, in death he shew­eth life, and euen in damnation he bringeth saluation: briefly of no­thing he maketh all thinges, and when all hope of remedie is past, then beginneth he to worke, and frameth all newe agayne in most [Page 96] perfect wise. Thus can not the God of this world doe. This is the singular worke of God therfore, that when thou thinkest thy selfe cleane cast away and vtterly forelorne, euen then thou shouldest be most sure and safe and most gloriously shine as the day starre in the firmament. These things are easily taught, but by experi­ence we finde and feele how farre they passe all reason and power of man, & how hardly we can beleue that God maketh all thinges of nothing, that he is carefull for vs, whether we be afflicted in the flesh or in the spirit, and that he is more mindefull of our deliue­rance then we our selues can be. These thinges therefore must be often & diligently taught that we may learne that heauenly wise­dome which the first commandement setteth forth vnto vs, name­ly that our God is suche a one as of olde thinges is wont to make all new,Olde things are passed a­way: behold all thinges are become newe. of poore to make rich, of despised glorious. And this last we would all gladly haue, but that wil not be except contempt and pouertie doe goe before.

Here haue we then a singular promise and consolation. As if he should say: the rodde of the wicked greeueth you, but be of good comfort my people and patiently endure it, for I wil not suffer the tentation so farre to preuaile ouer you that your confidence and trust in me shall vtterly faile you. Stormes and tempestes shall a­rise and your daungers shall seeme so great as though the waues should presently swallowe you vp: But I will not suffer you to pe­rish. I wil bridle their rage and make an ende of the rodde of the wicked. If Satan & your owne conscience doe accuse you as most wicked and vnrighteous, yet will I not leaue you destitute of my righteousnes. Thus doe tentations teach vs the true vse and mea­ning of the first commaundement, the which none without afflicti­ons and tentations shall rightly knowe or vnderstand.

Moreouer we are here admonished of the great daunger that followeth these afflictions & tentations, which they that through impatiencie forsake the word and faith, doe fall into. Therefore the Lorde here sheweth him selfe so carefull for his people, leste they should fall into this danger. For their state which haue once forsaken the word, is much more perilous then it was before: and into such (as our Sauiour Christ pronounceth in the Gospel) doe enter seuen spirites much more wicked then the first. We must therefore patiently suffer and perseuere in all tentations, and ra­ther abide all extremities then once shrinke from the word of life, [Page 97] lest we be possessed with seuen spirites more wicked then the first. And moreouer we must assuredly trust (as we are taught in this verse) that so long as we haue a desire and a purpose so to doe, the Lord will neuer forsake vs or suffer vs to fall into this impietie. For here haue we a manifest promise and a liuely description of the Lordes singular care and prouidence ouer vs, namely that he is mindful of the end of our tentations and afflictions▪ so that we onely continue constant and patient vnto the ende▪ And if the hea­then Poet sayd:Virgil. Endure and reserue yourselues for more happy thinges, how much more should Christians diligently stirre vppe them selues with mutuall exhortations to patience and perseue­rance, whether they outwardly suffer in things perteyning to the body and to this present life, or inwardly in conscience. For we haue a God which euen in death, in hell, and in the middes of all our sinnes can saue and deliuer vs.

The Prophet sayth not here: doe well Lord to the perfect and such as offend in nothing: but to the good & true of hart. The good and true of heart are they which are of a single, sincere and vp­right hart. For these are they which are most accepted of God, al­though they also through infirmitie doe sometimes offend. Now, where he prayeth that God will doe wel to the good and godly, he meaneth also and secretly complayneth that the godly are in mise­rie and affliction, and that the vngodly do abound with all worldly felicitie: As we see at this day the enemies of the Gospel to enioy great riches and dignities whereby they vexe & oppresse the god­ly. This is a great offence and stumbling blocke to the godly, and therefore the Church hath neede of this prayer: that God would doe well vnto the godly, which trust in him & seeke his glory with their whole hart, that they by stumbling at this offence do [...] fal away to impietie. This prayer conteineth in it a prophecie with a promise, that like as he prayeth for the blessing, welfare & prospe­ritie of the iust, so at the length it shall also come to passe.

[Page 98]He sayth not simply: Such as turne aside, but such as turne a­side by their owne wickednes. For to giue place to tentations by infirmitie of the flesh or weakenes of mind, or else of faith, and so to decline from the right way (which commeth to passe some­times euen in the Sainctes, as the example of Peter teacheth) is one thing, and to fall away through wickednes and peruersenes of heart, is another: which can not be in the children of God, but properly belongeth to the wicked and godles. This sort of men hath euer corrupted the Church from the Apostles time, and with a shewe of holines hath deceiued the simple, which because God punisheth them not, but spareth them and suffreth them to prosper in this world, become so proud that they will be counted amongest the holiest, and of the world, are so commonly taken. We see that not onely the godly are mixed with the wicked in this world, but in the Lords floore also the wheate lyeth hidden vnder the chaffe. We must pray therefore that God would bring these hypocrites to light, & giue vnto them their iust punishment with the workers of iniquitie. Then shall peace ensue to the Church of God. For whiles the Lord poureth forth his iust vengeance vppon the wic­ked which vexe and persecute his true members, he gathereth to­gither the good and vpright of heare, and openly declareth his fa­therly good will and tender loue towards them.

The .126. Psalme. VVhen the Lord brought agayne, &c.

The argu­ment of the Psalme.Touching the captiuitie whereof the Prophet speaketh in this Psalme, the interpreters doe not agree. Some vnderstand it to be means of the captiuities of Babylon: some of the captiuitie vnder the Romanes: other some doeth take that the Prophete meaneth here all the captiuitie and deliuerances of this people, according to that promise, Deut. 40. That if they should at any time be ledde into captiuitie for their transgressions, and by repentance shoulde returne vnto the Lord, he would shew mercy vnto them, and bring them home into their land againe.Of what ma­ner of capti­uitie this Psalme trea­teth. But in myne opinion they goe neare to the true sense and meaning of the Psalme, which doe re­ferre it to that great & general captiuitie of mankind [...]nder sinne, death, and the deuill: & to the redemption purchased by the death [Page 99] and bloodsheding of Christ and published in the Gospel. For this kind of speech which the Prophet vseth here, is of greater impor­tance then that it may be applyed onely to these particular capti­uities. For what great matter was it for this people of the Iewes being as it were but a litle handfull, to be deliuered out of tempo­rall captiuitie, in comparison of the exceeding and incomparable deliuerance whereby mankinde was s [...]e at libertie from the power of their enemies, not temporall but eternall, euen from death, Sa­tan, and hell it selfe, Wherefore we take this Psalme to be a pro­phecy of the redemption that should come by Iesus Christ, & the publishing of the Gospell, whereby the kingdom of Christ is ad­uaunced, death and the deuill, with all the powers of darkenes are vanquished. This Psalme being thus generally vnderstand, may afterward be applyed to euery particular deliuerance.

By Syon is signified that people which had the promise of the comming of Christ. For redemption and saluation was first pro­mised to the people of Syon and to the children of Abraham after the flesh. This people was in bondage vnder the lawe, and by the lawe, vnder the captiuitie of death and sinne. Now, if this people complaine of their captiuitie, and sigh for their deliuerance, what [...]all we thinke of the Gentiles which liued in idolatry, & in their owne lustes without any law, & without God. He could not there­fore haue signified a more generall and more greeuous captiuitie, then when he saith that his owne people of Syon did long for this deliuerance, which in outward appearance was moste holy, & vn­der Dauid and Saul did mightely flourish. But beholde how liuely [...]e setteth foorth that ioy which should followe this deliuerance. We shall be, saith he, like them that dreame. By this kinde of speech he expresseth the greatnes of their ioy, meaning that this ioy and gladnes should be so great, that the hart of man should not be able to conceiue it. As if he should say: when we shall heare of, yea when we shall in deede feele and enioy this deliuerance from sinne & death, so farre passing all that we could hope or looke for, the ioy therof shall be so great, that it shall seeme to vs but vs a [...]reame. For so we see it come to passe also euen in particular deli­uerances, when God suddenly deliuereth his seruaunts out of an [...] [Page 100] great trouble or affliction.Act. 12. So it hapned to Peter when he was de­liuered by the Angell out of prison. Likewise when it was said to Iacob: Ioseph thy sonne liueth, and ruleth ouer all the land of E­gypt: he was as one reysed out of a dreame,Gen. 45. and could not beleue it vntill it was shewed vnto him by certaine tokens to be true in deede.

Here then is set foorth vnto vs the inestimable grace whereby we are redemed, through the blood of the sonne of God, who did not spare him selfe and his owne life that he might set vs free from the power of the deuill the wrath of God, death and eternall dam­nation. But mans hart is not able, as is said, to comprehende these thinges. The more feeling and [...]ast he hath therof, the greater a­lacritie & courage hath he to goe through all daungers. The lesse feeling he hath, the more he is shaken with terrours, and at the length looking backe to Egypt with the Israelites, seeketh other helpes▪ Our heart therfore must wholly rest in this redemption, & we must labour to haue some part of this tast and feling which the Prophet rightly compareth to a most ioyful & pleasant dreame.

They that further list to inlarge this inestimable benefite of Christ or this deliuerāce, haue here occasion to amplyfie the same, first by the person of the redemer, then by y^e person of the redemed, by their former state and misery, of the power of the deuill, of the hugenes and horrour of death, of the force of sinne, &c. For these things had wholly deuoured all mankind, & could not be ouercome but by y^e sonne of God. This is that vnspeakeable & most glorious redemption, which rauisheth & astonisheth y^e mind with ioy. They therefore that feele not this ioy, haue not truely receiued nor felte this benefit, but the word is as a [...]ome or a froth in their mouthes.

This Psalme hath in it a singular maiesty & therfore the Pro­phet vseth here many figuratiue or borrowed speeches. By laugh­ter he signifieth y^e voice of the Gospell. For y^• Gospel should be to vs nothing else but ioy & gladnes, especially if we compare it with y^e law. For y^e law terrifieth & killeth: whose vse [...] office is, to br [...] & to mollifie the hard & stony harts of the impenitent, as Ezechiel [Page 101] saith. For they must be broken with this yron scepter (as it were) and beaten downe to hell as the Psalme prayeth:Psal. 9. Let the wicked be turned into hell and all nations that forget God. For seeing they haue a heart of yron, and as the Prophet sayth, a brasen fore­head, they must be terrified with the thundrings of the lawe, that is, they must be brought to the feare of Gods iudgement and filled with the terrour of death, as it hapned to the people of Israell at the mount Sina when the law was published by the voyce of the Lord. But they that haue a fleshy heart, that is to say, a soft and a tender heart, may not be killed with the law, but reuiued and ray­sed vp with an other kinde of doctrine, which the holy Ghost here calleth laughter and ioy, that is to say, the Gospell. This is the right diuiding of the word which S. Paule speaketh of,2. Tim. 2. to preach & set forth to the impenitent and hard harted, the threatnings of the law, the wrath of God against sinne & the terrours of Gods iudge­ment: but to the weake and broken harted, the sweete comforts of the Gospell, that they which are secure & without feare, may nowe learne to feare the Lord: and they that are to much oppressed with feare, may be of good comfort and now begin to trust in the Lord. This difference betwene the law and the Gospel is wel knowne, but by experience and practise it is not so well knowne. For our infirmitie is such that we are rather touched with the sense of sinne and death then with the laughter and ioy, that is, the sweete com­fortes and ioyfull promises of the Gospell. For, to speake of my selfe and of mine owne feeling, the redemption and life giuen by Christ doth not so much pearce my hart, as it is terrified with one word or one cogitation of sinne and of the iudgement of God. The cause whereof is for that we can not sufficiently learne this diffe­rence betwene the lawe and the Gospell. For although it be both written and taught, yet is it not so effectually felt in the heart: Els should it follow that terrified heartes should cast away all heaui­nes: for to them (as is sayd) perteyneth the voyce of laughter and ioy, and not the voyce of terrour and heauines.

And here also we find Satan to be our deadly aduersary, which most subtilly disputeth with vs touching the lawe, and vseth such arguments as we can not deny. For when he layeth vnto vs our sinnes, we are constreyned to confesse and to acknowledge them, which albeit we couer them some times before men, our consci­ence as a thousand witnesses pronounceth against vs, and wil not [Page 102] suffer vs to forget them or hide them. Whereof sometimes ariseth also a doubting or mistrust euen of holy workes: I speake nothing of those which are manifestly wicked. With these dartes Satan pearceth and greeuously woundeth the soft and tender hart, onely because this distinction is not so well knowne by practise as it is by speculation.Speculation is a naked knowledge without ex­perience and practise. For if we had this practise in deede, we shoulde rightly discerne betwene the law & the Gospell, also betwene the disciples of the law and of the Gospel, & beate backe Satan with this answere, that like a lying spirite he seeketh nothing else, but to blind and deceiue the hart with falshood and lyes. For whereas hard and stony harts be, those he doth not kill or terrifie, but flat­tereth and filleth them with hope & faire promises: which doe not perteyne to such harts. Contrariwise, where as such tender and ti­morous heartes be, as are to much terrified already, and therefore should be confirmed & reised vp with the promises of the Gospell, those heartes Satan most of all, not onely goeth about further to afflict and terrifie, but to beate them downe also to vtter discom­fort. Wherefore the Christian man must learne and labour by fee­ling and practise to make this distinction in his heart, and say vn­to Satan: Away from me Satan with thy lyes. When I am void of the feare of God, secure and hard harted, then come and pleade the lawe against me: then will I heare thee: for then that is the tyme to teach the law. But since thou commest nowe vnto me with the law, whereas my heart is terrified already with sinne & death, I wil not heare thee: For thy doctrine perteyneth not vnto me, but laughter and ioy: not terrour and death.

So should Satan be aunswered when he goeth about to terri­fie vs. But by experience we feele that when most neede is, our heart is not able thus to aunswere, although we haue heard these thinges before neuer so often. The cause is this: that albeit hea­uen be ours and wide open for vs, yet such is our nature, and such is our infirmitie that all this can not make vs so ioyfull, as the gaping gulph and horrour of hell doth terrifie vs: So that one cogitation of our sinnes doth more afflict vs, then all the tea­ching and preaching of the merites of Christ can comfort vs. Wherefore we must earnestly endeuour to learne this practise, or at the least to atteyne to some knowledge thereof, and reyse vp our selues with these wordes: that the Gospell is nothing else but laughter and ioy: which properly perteyneth to the captiues, [Page 103] that is, to those that feele the captiuitie of sinne and death, to the fleshy and tender heartes, terrified with the feeling of the wrath and iudgement of God. These are the Disciples in whose hearts should be planted laughter and ioy, and whiche onely should heare the voyce of ioy and gladnes in the tabernacles of the righteous,Psal. 117. and that by the authoritie of the holy Ghost: which this verse setteth foorth. For it signifieth that this people was in Sion, and after the outward shew of the kingdom and priesthood, did mightely flourish. But if a man consider them according to the spirite, he shall see them to be in miserable captiuitie, and that their tongue is full of heauines and mourning, because their heart is terrified with the sense of sinne and death. This is Moi­ses tongue or Moises mouth, full of wormewoode and of the bit­ternes of death: wherewith he ought to kill those onely which are to liuely and full of securitie. But they which feele their captiui­tie should haue their mouthes filled with laughter and ioy, that is, the redemption and deliueraunce from sinne and death, pur­chased by the bloode of Christ, should be preached vnto them. This is the sense and meaning of the holy Ghost, that the mouth of such should be filled with laughter, that is, their mouth should sound and shew forth nothing else but great gladnes and those in­estimable consolations of the Gospell, with voyces of triumph and victory by Christ, ouercomming Satan, destroying death and taking away our sinnes. This was first spoken vnto the Iewes: for this laughter was first offered to that people, then ha­uing the promises. Now he turneth to the Gentiles, whome he calleth to the partaking of this laughter.

Then shall they say among the Gentiles, &c. The Gentiles naturally hated and disdayned the Iewes, and coulde abide no­thing lesse then their religion. Yet these Gentiles, saith he, when this laughter, this ioy, shall be published and preached, shall maruell thereat, and shall praise the great workes as the Lorde. Nowe, the Gentiles would not thus doe, or esteeme this worke of God as a benefite, excepte they also should be partakers of the same. Therefore when the holy Ghoste saith, that the Gentiles should publish, praise and magnifie this benefite of the Iewes deliuerance out of captiuitie, he plainely signifieth withall that they shoulde be partakers of this deliuerance, and that they like­wise shoulde extoll and magnifie this greate mercy of God, this [Page 104] deliuerance from sinne and death. To this doe almost all the Pro­phets beare witnesse. In the 8. of Zachary it is saide that out of all languages of the nations should take hold of the skirte of him that is a Iewe, and say: we will goe with you, for we haue hearde that God is with you. Which place of Zacharie seemeth to be ta­ken out of this Psalme. In the first of Esaie likewise: All nations shall flow vnto the Lord, and many people shall go and say: Come and let vs goe vp to the mountaine of the Lord, to the house of the God of Iacob, and he will teach vs his wayes, and we will walke in his pathes, &c. These things doe make for our comfort, which are not of the seede of Abraham after the flesh. For albeit the pro­mise was not made vnto vs, yet when it was accomplyshed we were made partakers thereof, but by the Iewes notwithstanding according to the wordes of the promise: In thy seede shall all na­tions be blessed. And sal [...]ation saith Christ commeth of y^e Iewes. Thus doe we Gentiles pertaine to this redemption, although it was not due vnto vs (for to vs it was not promised) but came by the free mercy of God through this laughter and this ioy, whiche the Prophet speaketh of, published and preached not onely in Si­mon, but emongst the Gentiles also, which doe enioy all the good blessings and benefites of God togither with his holy people, as it followeth.

Here you see one Church gathered togither of the Iewes and of the Gentiles, and with one voyce magnifying the workes of the Lorde, that as Paule saith: with one minde and with one mouth God,Rom. 1.5. euen the father of our Lord Iesus Christ might be glorifi­ed. For as the Church of the Iewes singeth: The Lord hath done greate thinges for vs: so singeth the Church of the Gentiles also, being both partakers of one fruite, both knowne by one true signe to be the people of the Gospell, namely because they are the peo­ple of ioy and gladnes, as these wordes declare: Therefore we re­ioyce.

Consider now the kingdom of the Pope and the horrible abo­mination thereof. In the which there was nothing hearde, seene, taught, redde or exercised but mens traditions, mens dreames. [Page 105] 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,Mens ordi­nances must onely serue for the exer­cise of the body & not to bind the conscience. 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.

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 [Page 106] 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, Iohn. 12. and the father aunswereth, I haue glorified it, and I will glorifie it againe. Phil. 3. 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 belee [...] with the heart. For we haue in this life, not the tenthes, but th [...] 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▪ But we must not there rest: we must [...] 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.

[Page 107]Let no man then thinke that once to haue heard these thinges maketh him a true diuine, or that he hath now a [...]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, aff [...]i­cted with tentations, terrours and desperation. Satan neuer cea­seth to assaile our faith, hope, and other vertues which God hath planted in vs.Satans pre­rogatiue. 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 y^t 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, sure hope of life euerla­sting, remission of al their sinnes, true deliuerance from the deuil, hell and eternall death. All these thinges haue they: and in the things there is no defect, but the defect is in me and in thee, be­cause we haue not yet fully apprehended these thinges. For flesh and bloode and the remnauntes of sinne doe yet liue in vs. This forced Paule to cry out and say:Rom. 7. I see an other lawe in my mem­bers fighting against the law of God. And this is the cause why a Christian can not be secure. For he seeth that he hath not yet [Page 108] ouercome all perills and daungers which the enemie dayly deui­seth. But for so much as pertaineth vnto Christ (as is sayd) whom by faith he apprehendeth, on whom he beleueth, true it is that he hath all thinges. For in Christ the deuill is ouercome, the law ful­filled, the wrath of God pacified, and death it selfe vanquished. In this state we stand if we looke to Christ, on whom we beleue. But when we looke backe into our selues, we are forced to confesse that we are not pure, because our fayth is not yet perfect, and therefore can not perfectly apprehend perfect thinges,Philip. 3. as S. Paule sayth: Therefore when we come to the combate, we giue place to the e­nemy, we suffer our hope to be wrested from vs, we are cast into heauines, impaciencie, &c. Thus Christians are warriers & Gods true souldiers, which stand alwayes in the battaile, and can not be secure or voyd of feare. Therefore they are feruent in prayer and cry vnto God for succour. Contrariwise, they that are secure, pray not, for they thinke that the deuill is farre enough of, and so that faith & feeling of the good gift of God which they seemed to haue, they lose before they be ware, and when tentation commeth, they are like to a withered leafe.

Thus we see the great necessitie of prayer, and how it ought to be continually vsed among the faithfull, if not with the mouth, y [...] with the hart and harty sighes vnto God, according to the wordes of S. Paule: Let the word of Christ dwel in you plentifully: sig­nifying that they ought to be continually exercised therein, not on­ly by teaching the same to other publikely and priuatly, but also by earnest meditation and prayer, when they sit at home in their houses, as Moises teacheth, when they walke by the way, when they lye downe and when they rise vp. For as the Deuill goeth a­bout like a roring lyon, strong and mighty, seeking whom he may deuoure: so are we on euery [...]ide infirme and weake, pressed downe also with the flesh, full of sinne, & cariyng this treasure in earthen vesselles: In the which our fayth is as a tender plant, which be­cause it is not yet come to perfect strength, may be easily shaken with winds and tempests. This know not they which before they haue had some triall of them selues by affliction or wrastling with the enemy, thinke them selues to be Christians and sound in faith. We must watch therefore and pray as Christ commaundeth that in our daily conflictes we may stand stedfastly against the darts of Satan which would driue vs to the contempt of God and man.

[Page 109]So doe I vnderstand this prayer, not in the person of the Pro­phet, as though he prayed for the reuelation of the redemption that should come, but in the person of the faithful which haue need continually to pray, according to this verse & say: Lord thou hast redemed vs out of captiuitie, redeme vs yet more, thou hast forgi­uen vs our sinnes, forgiue vs more, thou hast killed the deuill, kill him more, thou hast taken away the law, take it away more. For we must pray for that which we haue already, vntill we come to the full perfection thereof, which shall be after the death of this body, in the which sinne here dwelleth. The sense and meaning then herof is: Lord turne againe our captiuitie, that is, redeeme vs, whiche haue begunne to be the newe creature, that as our re­demption by Christ is fully and perfectly wrought, so we may ful­ly and perfectly apprehend and feele the same: For there be ma­ny things which in this life fight against this redemption. Wher­fore it is necessary that we shoulde be well armed against them, that we fall not againe into captiuitie. On this wise we must al­wayes pray, that the first fruites of the spirite may continually encrease in vs, and that we may be redemed day by day vntill the olde man be wholly put away by death. Then shall our captiuitie be perfectly chaunged, euen as the riuers or waters in the south, which by the mightie worke of God were dryed vppe and vtterly consumed. Whether ye vnderstand here the redde sea, or else th [...] riuer of Iordane, it forceth little. The similitude is this: Like as by thy mightie hand thou broughtest to passe miraculously that the waters were dryed vp and consumed, so dry vp O Lorde, and bring to nothing al our captiuitie. Some doe interprete this verse otherwise: that is, turne our captiuitie O Lorde, as the riuers in the South, which in the summer are dryed vp in the desert places by the heat of the sunne, but in the winter are filled vp againe with plentie of water.

How necessary y^e spirit of prayer is, they that haue not sought with Satan doe not know. Let vs therefore giue our selues wholy to the continuall exercise of prayer and meditation of the holye Scriptures: For negligence and securitie encrease by little and litle, as rust doth in the iron, and the word slippeth (as it were) out of our handes before we be ware. If it so come to passe, then hath Satan gotten halfe the victory already, who seeketh all opportu­nitie to see vppon vs, and then specially is he wont so to doe, when [Page 110] he perceiueth our heartes to be voide of the word of God. Here he stirreth vp of a spark, as it were, a flaming fire in our conscience, which before we can quench and apprehend Christ and his worde againe, either we are oppressed with anguish and sorrow, or vtter­ly consumed. For he is a murtherer, and seketh by al meanes how to destroy vs. It is necessary then for vs to haue our senses exerci­sed and our mindes occupyed in the meditation of the worde and prayer, that the enemy find vs not vnarmed or vnprouided, which so busily seeketh to spoyle vs of this redemption. I also am a Di­uine, which by great troubles haue gotten some knowledge and vnderstanding of the holy Scripture, and yet am not I so lifted vp through this gift, but that I doe dayly exercise my selfe euen [...] ­mongest the children in the Catechisme, in secrete meditation I meane of the commaundements, the articles of the beliefe and the Lords prayer, &c. with an earnest and attentiue minde, not onely recounting with my selfe the wordes, but obseruing and weying also what euery word signifieth. And doubtles whē I am not thus exercised, but am occupyed with other matters, I finde a manifest discommoditie thereby. For the word is deliuered vnto vs to this ende that we should continually exercise ourselues therein. Fo [...] 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.

Emongst other thinges which properly pertaine to the rede­med, [Page 111] 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 y^e 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 y^e 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 e­ [...]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 y^e 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 [...]ke to the image of the sonne of God.If we will be partakers of his glory, we must be also partakers of his sufferings If Christ bare a crowne of [Page 112] 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?1. Pet. 4. 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. Wh [...] 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▪ 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 th [...] temptation is felt both in the spirite and in the flesh. Besides [...] this, the world ceaseth not to vexe vs, the aduersaries of the wo [...] 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 i [...] then the laughter which is preached to the redemed, whereof Da­uid spake a litle before? In the spirite. For looke how much faith [Page 113] 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 this life, we remayne alwayes in teares and mourning,Iohn. 16. as Christ saith: The world shall reioyce but you shall sorrow, but your sorrow shall be turned in­to ioy. This must we looke for, and with this hope must we ouer­come all sorrowes and vexations. For we are in the sight of God like vnto wild beastes, whom he suffereth continually to be vexed & coursed of the hunters, so that we neuer seeme to be in safety. For a Christian without afflictions is nothing. We see how he suffred Peter, Paule and all the faithfull to be persecuted of the hunters, that is, of the Sinagoge, the Emperours & Princes, to y^e end that they might learne to be humble in them selues, & not to be proud.

Seing then that all they which will liue godly in Christ Iesu, must suffer persecution, we must hold fast this consolation, where­by we may, as it were, season these afflictions, namely that the ho­ly Ghost doth here prophecie that we must sow in teares, but bid­deth vs be of good comfort notwithstanding: for the more plentiful & bitter the teares be, the greater laughter & ioy shall follow: like as he setteth forth also a contrarie example. The world soweth in laughter, but afterwards it reapeth in euerlasting sorow, anguish & misery. But our tentations & afflictions do here endure but for a litle while. Let vs therfore patiently suffer in hope that in steede of this paynfull sowing for so small a time, we shall hereafter reape euerlasting ioy and blessednes. And this also bringeth great con­solation, that albeit our whole life be full of sorrow, bitter afflicti­ons, and a sowing altogither in teares, yet God will suffer no tentations alwaies to continue. But like as stormes and tempests haue their seasons, and afterwards commeth faire wether, as also after labour followeth rest and quietnes: euen so experience doth teach vs that when our heartes haue bene vexed and oppressed [Page 114] with cogitations of desperation, mistrust, impatiencie before God and the world, for a day, two, or three or else longer, God reyseth them vp againe with some spirituall comfort. For if ten­tations should last alwayes, who shoulde be able to endure them, yea we should fal away from God for euer. Therfore our afflicti­ons are tempred with some consolatiōs, that we should know that God wil not suffer vs to be altogither swallowed vp with sorrow. He will correct vs, as the Psalme sayth, but wil not giue vs ouer vnto death. He suffereth vs to be cast downe, but he reacheth out his hand to reyse vs vp again. But contrariwise Satan & y^e worlde doe not cease, with perpetual hatred & insaciable malice to rage a­gainst vs.Psal. 137. They say: downe with them, downe with them euen to the ground. But Gods anger is not such, who chasteneth and cor­recteth vs for our saluation.

Let vs learne therefore to know these things, and that we must suffer afflictions and sow in teares, lest when tentation commeth we be offended as though some new or straunge thing were hap­ned vnto vs, and so flie from God & fall to dispaire: And let vs hold fast this consolation, that our haruest is in heauen, euen life euerla­sting, which we shall reape with ioy: and moreouer, that our ten­tatiōs are so tempred in this life y^t we may be able to beare them, according to the saying of S. Paule: God is faithful, which wil not suffer vs to be tempted aboue that we are able to beare, but will giue an ishue or outscape euen with the tentation. Some times in deed it semeth vnpossible for vs to endure the tentation or afflicti­on any longer, but Gods power is made perfect in our infirmitie.

Howe could the state of the Church or the passage wherein it walketh vnder the holy crosse be more liuely expressed. Whereby we may learne so to arme our mindes that we lose not that laugh­ter which by faith we haue apprehended: but may encrease and waxe strong, and feele this laughter more and more in vs. For faith and the life of Christians is not hyprocrisie, as their whole life and religion is which are shut vp in cloisters, which seeke to come to perfection by certaine speculations of the spirituall vnion (as they call it): but altogither in vayne, as I haue proued by [Page 115] mine owne experience. For when I did moste earnestly by this meanes seeke to attaine to perfection, I could neuer feele any [...]ast thereof. Wherefore it is nothing but deceit and hypocrisie. But the Christian life is that which is here described, that is, to be ex­ercised with tentations and afflictions vnder the crosse, and to ap­prehend the word. This is our true vnion with God, which consi­steth in practise: In the which vnion we must dayly increase, be­cause of the flesh, the worlde & the deuill, which do exercise vs with continuall tentations. For except in these daungers we haue re­course vnto the worde & prayer, we are gone. The crosse therefore is the meane wherewith God will haue vs, not swallowed vp and consumed, but exercised, that we may daily growe more and more towardes perfection.

Moreouer, concerning the text, it forceth litle whether ye take this verse as a repetition of that which goeth before, or whether ye deuide them, & referre this verse to the consolation of this pre­sent life, and the former verse to the consolation of the life to come. Notwithstanding it seemeth to me that the intent of the Prophet is here, properly to signifie that afflictions doe not come vnto the faithfull once onely and no more. For although consolations are now and then intermixed, yet one tentation followeth an other: so that all their life is in a maner nothing else but a continuaunce of tentations. So hath it alwayes bene that when one heresie was o­uercome in the church, an other hath sprong vp: when one tyranne by the hand of God hath bene oppressed, there hath risen vp an o­ther. So priuatly also Gods children doe feele that one tentation, one affliction or desperation being ouercome, an other followeth, and the end of one trouble is the beginning of an other. This con­tinuance of the crosse he seemeth also to expresse by this repetiti­on, when he saith: Going they goe foorth, For there is no ende of teares before we goe downe into the graue.

Where the Interpreters haue translated: Good or precious seede, let them that are learned in the Hebrew tongue, see to it: for the figure is to farre fette. He seemeth rather to signifie a prolon­ging or deferring of time, so that he expresseth a continuaunce of tentations, whereof I spake before. The sense and meaning then is, The seede which they carry is long deferred or prolonged: As if you should say: They liue a painefull, sorrowfull, and a tedious life. Day by day they are exercised with new troubles and afflicti­ons, [Page 116] which follow them without ceasing. So that this seede thus prolonged and caried for a long season, is nothing else but tenta­tions continuing and succeding one after an other, one still follow­ing vpon an other. But what is the ende of this continuance? E­uen this, that they shall possesse eternall ioy and felicitie. As the author of the Epistle to the Hebrewes doth notably declare. No chastising (sayth he) for the present time seemeth to be ioyous, but greeuous (here you heare of teares): but afterward it bringeth the quiet frute of righteousnes vnto them which are thereby exercised (here you heare that they shall returne with ioy). Albeit then that this seede is prolonged and deferred, yet is it not so for euer: but the ioy that shall follow is euerlasting. Thus y^e kingdom of Christ consisteth not in the power and riches of the world, but in eternall redemption, which we must attaine vnto through great afflictions and infinite crosses. Wherein notwithstanding we are supported by the word and prayer, vntill we come to the fulnes of our salua­tion in the kingdom of heauen.

The 127. Psalme. Except the Lorde builde the house, they labour in vaine that build it.

The argu­ment of the Psalme.This Psalme beareth the title of Salomon, and in deede it see­meth that Salomon was the author thereof. For Salomon in all his books sheweth him selfe to be a politicall teacher, and handleth not the principall article of his father Dauid as touching iustifica­tion, or as touching Christ the heire and ofspring of Dauid: but he treateth of those thinges wherein he him selfe was exercised, and whereunto he was appoynted of God: that is to say, of things per­teining to ciuill gouernment. And this he doth in such sorte, as in politicall matters no Philosopher did euer teach. For he applieth all ciuill gouernment vnto faith, & whatsoeuer is done either in the cōmon wealth or houshold affaires, y^e same he referreth altogither to y^e diuine & spirituall gouernment, which other writers, whether they be Philosophers or Oratours, do not. For albeit both lawes do teach, & reason also doth shew by what meanes a cōmon wealth or a family may rightly be gouerned, yet doe they not teach from whence y^e successe therof must be loked for, that y^e things which are well deuised, may prosper & take good effect. For reason knoweth [Page 117] but onely the materiall and the formall cause: the finall and effici­ent cause it knoweth not: that is, it knoweth not from whence ci­uill and houshold gouernment commeth and by whom it is pre­serued, or to what ende it tendeth.

Aristotle, Aristotle and others, howe and wherein they erre. Xenophon, Plato, Cicero and others, although they wrote very well of ciuill gouernment, yet doe they not teach the true efficient and the finall cause thereof. For they thinke publike peace, honestie and glorie to be the finall and the principall cause. And the efficient cause they make a wise man or a prudent Magi­strate, or (as they term him) a good man or a good Citizen. But we shall heare Salomon disputing farre otherwise. For they haue and doe follow onely the iudgement of reason: but he hath the ho­ly Ghost which teacheth him the finall and efficient cause of ciuill and houshold gouernment. He hath also reason and experience: for he gouerned both a common wealth and a family. Wherefore he is taught, not only by the holy Ghost, but also by experience, to speake as he doth. For he was occupied in great affaires, and had experience of high and weighty matters. And we ought the more highly to esteme of this Psalme, for that it is written of so excel­lent a man concerning true politicall and houshold gouernment. Which Psalme, although it be but short (for it conteyneth but on­ly sixe verses) yet is it full of singular doctrine. And as for the for­mall and materiall cause, he toucheth them not. For he seeth that there are houses already, there are common wealthes well orde­red and also furnished with good lawes and Magistrates. But is that enough? No forsoth. For the two principall causes are yet lacking. For as touching the formall cause, it may be that the Gentiles had better lawes then the Iewes. And as touching the materiall cause, it may be also that some Magistrates among the Gentiles were better then they which were among the people of God. But these are but onely the matter and the forme.

We must goe further therefore,The princi­pal causes of the good gouernment of common wealthes and families. and seeke to know the princi­pall causes of common wealthes and houshold gouernment, who it is that maketh a common wealth and familie, also to what ende he ordeyneth the same. These causes the Gentiles & naturall rea­son do not know. For reason beholdeth but onely the matter and the forme, and because she knoweth not the efficient cause therof, she goeth about to gouerne common weales and families accor­ding to that ende which she her selfe doth imagine. Therefore she [Page 118] is deceaued and all her policies and deuises come to naught. So Demosthenes taketh vpon him to rule the common wealth of A­thens: Demosthe­nes. he maketh him selfe the efficient cause thereof, that is, he goeth about to gouerne it by his owne wisedom and policie, as a wise man. To what ende? Forsoth to establish publike peace and tranquillitie, to winne glory and quietnes to himselfe and his cuntrey, and to the ende that all thinges may come to passe as he by his owne policie and wisedom hath deuised. But God, who hateth proude deuises and presumptuous enterprises, worketh farre otherwise. In the matter then and in the forme there is no default, but in the efficient cause the wisest man of all is deceaued.

Cicero.The same hapned to Cicero in the common wealth of Rome. And the same also hapned to Iulius Caesar. Iulius Cae­sar. Nowe therefore com­meth this teacher Salomon, which hath a farre other maner of spirite ioyned with great experience, which teacheth who is the author and the ende,The efficient cause of the true gouern­ment of con­mon wealths & housholds. that is to say, the efficient and the finall cause of ciuill and houshold gouernment: For he comprehendeth both, and teacheth that he which would happily gouerne a familie or a common wealth, should not make him selfe y^e principall cause ther­of, for then should he ouerthrow al. For in both kinds of life a man shall finde many troubles, which will vexe and torment his minde, driue him to impaciencie, cause him to despaire and to be weary of all togither, yea and to say that Satan brought him into those ca­lamities. And not without cause: For why doth he presume to take vppon him such a gouernment, as is farre aboue his power. So Demosthenes being oppressed with many troubles in the com­mon weale, sayd that if there were two wayes set before him, the one leading to the common weale and the other to death, he would chuse the way that leadeth vnto death before the other. Likewise it hapneth in houshold gouernment.The abuse of matrimonie and houshold gouernment. He that entreth into matrimo­nie promiseth vnto him selfe all easy & pleasaunt thinges. He thin­keth it an easie matter to frame his wife, to bring vp his children and to order his family as he him selfe doth imagine. When these things proue contrary to his expectation, & either his wife is dis­obedient, his children stubborn & vnthākful, his family negligent, or his neighbours troublesome & vnquiet (for the troubles of ma­trimony are infinit) he becommeth vnpatient,The burdens of matrimo­ny are infinit. & beginneth to com­playne, saying that if he had knowen thus much before, he would neuer haue married a wife. Thus doth the foolish man bewayle [Page 119] his state and condition. But what kind of life is there vnder hea­uen wherin thou shalt liue without troubles? For where so euer thou liuest, thou must needs be in some part either of the politike or housholde gouernment. Wherefore thou must so arme thy selfe, that thou maist ouercome these troubles, and learne to apply these thinges to an other cause without thy selfe, which is stronger then thou art. Now, the holy Ghost alone is that instructer which tea: cheth vs to cast our selues into the bosome of the diuine maiestie, & to trust in him, and so in his name to marry a wife, to gouerne our family, to rule the common weale, &c. Which thinges if they haue good successe, it is wel: If not, yet is it also well notwithstanding. For this is the will of God, that when he hath once called vs ey­ther to any publike office in the common wealth, or the gouerning of a familye, we should with inuocation and prayer abide and con­stantly continue in the same.

And this is the principall doctrine of this Psalme: whiche the Papists sing in all their temples, and yet of all men they least vn­derstand those things whereof it treateth. For they flie both ciuill and housholde gouernment, and yet are they drowned in both: yea no man is there in more busy then they are. For the Pope & his re­ligious rable haue taken vpon them most impudently to gouerne great monarkes and Princes, and the cases and controuersies of matrimony haue beene iudged and determined by Officialls and Commissaries. Also they haue ruled by their priuate & auricular confession both families, kingdoms and Empires. Thus it came to passe that both kindes of life were in a maner vtterly abolished. For they condemned all those that liued vnder y^e ciuil gouernment and in matrimony,The Papists did condēne ciuill gouernment & ma­trimony as worldly kindes of life. as secular or worldly kindes of life, and coun­selled them to enter into monasteries & to their monkish religion: like vnto the heathen Philosophers, whiche commended y^e priuate & solitarie life aboue all other: that is to say, that kind of life which hath to do neither w^t matrimony nor any affaires of y^e cōmō weale.

This wicked life of the Papistes & the heathen Philosophers God condemneth in the holy Scripture, wherein we see, to our great comfort, that there was neuer yet any holy man which hath not bene exercised in the affaires either of politike or houshold go­uernment. For God did thrust into the courts of Princes most ex­cellent & holy personages, as Helias, Heliseus, Esaias, Daniel, &c. I say nothing of the holy Kings, as Dauid, Salomon, Ezechias & [Page 120] others. God would also that Iohn the Baptist should be a Courti­er and of the Kinges counsell,Mark. 6.20. as the text saith: VVhen he hearde Iohn he did many thinges. So the Lorde hath alwayes exercised his Sainctes and holy seruauntes with the affaires either of ci­uill or houshold gouernment, Christ onely excepted, who was the wisedome of the father. He neither married, nor bare rule in com­mon wealth. For it behoued him to be a singular personage aboue all others, and yet he honored both kinds of life, that is, both mar­riage and ciuill gouernment.

The idle bellied Monkes would haue nothing to doe with ci­uill or hou­shold affairesThe life therefore of the Monkes, and the whole rable of the popish religious orders is altogither deuilish, in that they will haue nothing to doe with ciuill or housholde affaires. And in deede they doe wisely, which seke rather to liue in ease, quietnes & plea­sure, with the name and opinion of holynes, then to be turmoyled and vexed with the miserable cares and calamities wherof the life of man is full. They choose that which is most sweete and plea­saunt, and leaue the dregges, the great cares and troubles of brin­ging vp children, of guiding a familie, of gouerning the common wealth and such like, vnto others. Like as also with their hypocri­sie they haue deceiued the whole world, and so snared the conscien­ces of those which liued either in matrimonye, or in the politike state, that they executed those functions and duties against their willes,The Monks could nether teach nor comfort mē in their ne­cessities. whereunto they were called of God. For if a maried man or a Magistrate complayned vnto them of the troubles either of their houshold or ciuill affayres, they did not onely not comfort or encourage them patiently to bear those burthens, but perswaded them to forsake those godly kindes of life and to enter into Mona­steries: yea they went so farre, that when they dyed, they buryed them in a Friers coule. They knew not that matrimony and ciuill gouernment are ordained and created of God. They knewe not that such should rather haue bene exhorted to patience, comforted and taught that God had appoynted them to liue in the state of matrimony and to serue the common wealth, that their vocation was of God and pleased God, and therfore they ought not to haue forsaken these kinds of life, but if any troubles hapned they ought to haue borne them patiently for Gods cause, & to commend them selues and their affaires wholy vnto God. Thus should mens con­sciences haue bene enstructed and comforted. But this coulde the Papistes neuer doe. The cause whereof is, for that they haue no [Page 121] practise or experience of these matters: they haue but onely an i­dle and a naked speculation thereof, and moreouer, they are desti­tute of the holy Ghost. But Salomon hath both the one and the o­ther: that is to say, experience both of politike and housholde go­uernment, and also the holy Ghoste. By these scholemasters he learned that the affaires of men cannot be gouerned by their owne policie and wisedome, but that all thinges are ruled and guided by the wisedom of God.

Naaman Syrus brought vnto the common wealth,Naaman Sy­rus. not onely great wisedome, but the text saith, that he was giuen for the deli­uerance of Syria: that is to say, his greate wisedom had bene vn­profitable if God had not geuen good successe thereunto. So if a­ny man become a good Prince or a good Magistrate, he hath not this by the gift of nature, by his good bringing vp, or by learning, but it is the singular gift of God. And this doth experience after­wardes teach, when thinges come oftentimes to passe contrary to mans expectation. The same hapneth also to the marryed man. For howe often doe his deuises and purposes come to nothing? True it is therefore that is cōmonly said, man purposeth but God disposeth:Prouerb. 16. and that which Salomon saith, The hart of man purpo­seth his way, but the Lorde guideth his steppes. Thou art in di­stresse and deuisest with thy selfe by what meanes and policie thou maist bring thy self out of trouble: but thy purpose is disapointed & by the same deuises and policies wherunto thou didest trust, thou hurtest thy selfe and ouerthrowest thine owne cause. This bring­eth great impatiencie. Learne therefore that by thine owne wise­dom & policie thou art notable to rule thine owne body: Nowe then shouldest thou be able to gouerne the bodyes and the mindes of other in any one house, citie or common wealth?Ierem. 10. As Ieremy sayth: The way of man is not in him selfe, neither is it in man to walke and to direct his steppes. So this body which thou bearest about is not in thine owne handes.

This is the true maner of teaching as touching ciuill and hou­shold gouernment,Doctrine cō cerning ciuil & housholde gouernment. namely to shew the efficient and the final cause thereof. And this doctrine is so much the more necessary, for that we are all vnder the one of these two gouernments. For although thou be not a married man, yet must thou needes be in some part of the houshold gouernment. For either thou art a sonne, a daugh­ter, a seruaunt, or thou hast seruants or neighbours, or else thou [Page 122] are in some place and calling in the house or in the societie of men. Nowe, it cannot be auoyded, but that many thinges will happen vnto thee in thy vocation, both tedious and greeuous. Wherefore thou must learne how to behaue thy selfe in these kindes of life, also from whence they come, and to what ende they are ordayned. But of all others, they haue most neede of this knowledge which are placed in authoritie or any kinde of life aboue others, to whom it belongeth to rule either in y^e common wealth or to gouerne a fa­mily, y^t they may know what is y^e end of their rule & gouernment.

This Psalme therefore properly pertaineth to Salomons Ec­clesiastes, and not only conteineth the same doctrine,This Psalme conteineth the summe and effect of the booke of the Ecclesia­stes of Salo­mon. but in a ma­ner the same wordes also. In Ecclesiastes he saith: I haue seene vanities: that is, I haue seene that there hath bene no successe ey­ther in housholde or in politike gouernment, but vexation of spirit was in them both. VVherefore there is nothing better for a man then to reioyce in God, and to doe good in his life as much as he is able. This Psalme therefore seemeth to be, as it were a briefe summe of that booke,Eccle. 2.12. whereby he teacheth both what is the effici­ent cause of politike and housholde gouernment, and also to what ende they must be directed. He teacheth that we are but Gods mi­nisters and workmen, and are not the efficient but the instrumen­tall cause wherby God worketh these things. As Wisdom it selfe sayth: By me kings rule. So the father is the instrument of gene­ration, But God is the fountaine and author of life. Likewise the Magistrate is but the instrumēt wherby God maintaineth peace and politike lawes. The husband and wife are the instrumentes whereby both house & goods are preserued. The knowledge here­of bringeth great consolation. For if matters fal out otherwise, or if we doe not attaine to the ende whereunto they were appoynted, we may sayt I am but an instrument, and these thinges are not in my power, but are gouerned of a greater and an higher power. Wherfore if my wife dye, if my children dye, if any other trouble, affliction or calamitie happen, say: These thinges are not in my hand, I am but onely as an instrument, I doe all that I can, I la­bour and trauel, I am carefull and vigilant, but the Lord in whose hands all these things are, giue good successe or else all my ende­uour, all my trauell is in vaine. For if the first cause be lacking, the second cause can doe nothing. And thus teacheth this Psalme as touching the efficient cause.

[Page 123]In like maner it teacheth also concerning y^e final cause:The finall cause of ci­uill and hou­shold go­uernment. Wher­by we may vnderstand that all things are the meere gift of God, and perteyne to the glory and the seruice of God, & not to our own glory and our owne pleasure: So that we ought to say, thus hath the Lord done: ht hath giuen this happy ende: To him therefore be praise and glory for euer. Amen.

These are wordes of great force and power, whereby he gene­rally condemneth all our labour & trauell, declaring that it is not the efficieut cause of those commodities for the which we trauell. Here view and consider all the histories, both holy and prophane, of all nations, and ye shall see that God gaue such a gift vnto ma­ny, that they began to rule both common wealthes and families with great commendation. But when they sawe that there follow­ed no good successe, they were vtterly discouraged, & often tymes for their great care & trauel, they gained nothing else, but extreme ingratitude.Many wise and politike gouerners, deseruing well of the common wealth, haue bene euill v­sed, condem­ned and cast into exile. Howe many excellent men in the common wealth of Athens, howe many emonges the Lacedemonians, how many in y^e common wealth of Rome were condemned & cast into exile by vn­thankfull citizens? Yea this is generally the condition of all men which in their vocation, whether it be priuat or publike, endeuour to liue vprightly, and carefully trauell to doe good in the common weale, that they being hindred by the malice & deceitful prac [...]ises of others, ran neuer bring to passe that they take in hand. For Sa­tan deuiseth so many letts, stirreth vp so many enemies, such ha­tred & conspiracies against them, that either they are ouercome with impacience and so cast away all care of the common wealth, or being moued with great indignation, they become cruel against those whom they see to withstand their proceedings. Thus ey­ther of a desperate mind they forsake all, or with crueltie and ti­ranny they wil rule all.We must walke in the midde way, and keepe a meane. But let vs learne to keepe a meane: and if God haue called vs to the gouernment of a familie, let vs say: O Lorde, thou hast giuen me a wife, house, and children: Ouer these by thy authoritie I am made a ruler. I will doe therefore what in me lyeth, that all thinges may be well gouerned. If they haue not such successe as I desire, I will write, Patience. But if they come well to passe and take good successe, then [Page 124] wil I say, thankes and praise be vnto thee O Lord. It is not my work [...], but thy gift alone. And euen so must he doe which is called to any office in the common wealth, which hath farre more neede of this holy counsell, because of the great troubles and trauells which he must susteyne. He that is able thus to doe, shall liue qui­etly in matrimony and in the gouernment of the common wealth and shal enioy the comfort and tranquilitie of heart and conscience in the middes of all daungers and calamities.

Wherefore this I often teach, and this counsell I giue, that such as enter into any office in the common wealth,They that enter into a­ny publike office, or in­to matrimo­nie, must be­ginne with inuocation and calling vpon God. or into matri­mony, should begin with inuocation of Gods holy name and pray­er: So that who so euer would marry a wife, should earnestly call vpon God and craue his helpe, that he would, not onely giue him a good wife, but also that he would gouerne and direct the whole course of his life. For when this is neglected, he marrieth a wife vpon hope that he shall haue such a one as his new loue doth ima­gine. But afterwards, when it falleth out otherwise, so that he fin­deth some fault in his wife, or els some other trouble hapneth, then either he becommeth a lion in his owne house (as Salomon saith) and is sory for that he hath done, or else neglecting his familie, he goeth one way and his wife an other, and so he wasteth all that he hath. For when he seeth that all thinges which he thought should haue had most happy successe, fall out cleane contrary to his expe­ctation, he rageth and layeth all the fault in matrimonie, but most wickedly. For thy fauk and thy folly it is, which so doest, since thou wilt needes be the efficient cause of the gouerning and guy­ding of thy familie: which thing God hath not giuen vnto thee: For thou shouldest haue bene but onely the instrumentall thereof.

Wherfore submitte thy selfe rather to an other master and go­uerner and say: O Lord, teach thou me, that I may rightly go­uerne my familie, execute my office in the common wealth, &c. Rule thou and he thou my helper,Godly Magistrates and maried folke howe they ought to vse them selues. that I offend not: for I will doe that in me lyeth. If it take good successe, I will acknowledge thy gift, thanke thee and praise thy name. If it succeede not, yet will I beare it with patience. For thou art the first cause, and I am but the second cause: thou art the creator, thou art all in all and wor­kest all, and I am but the instrument. If we with heart and minde thus prepared would seeke to gouerne, all thinges would prosper and happily proceed. But now, whether ye behold the Magistrate [Page 125] or new maried persons, ye shall see great presumption. For they so beginne all thinges that they take in hande, as though it were impossible they should come otherwise to passe then they themselues doe imagine. They begin as though they were the first and the efficient cause, and appoynt such an ende to their deuises and enterprises as serueth to their owne glory and pleasure. But God sayth. Thus shalt thou not doe, for then shalt thou perish. And wor­thely: For they are rebells and blasphemers which will presume vpon that which belongeth to the first cause alone. For when ey­ther the pen will teach the scribe how to write, or the axe wil teach the carpenter how to square his timber, nothing can be wel done. And euen so is it in this case, when we will take vpon vs such go­uernment as belongeth to God alone. It is expedient for you to consider the examples of this great folly, which are to be seene e­uery where aboundantly in Princes Courts, in cities, and fami­lies. For thus doe they think: I am the author and master of this familie, this policie, this gouernment, &c. Moste worthely there­fore are they troubled and vexed when there followeth no such suc­cesse as they looked for. And herevpon followeth (as I said) ey­ther a miserable confusion both in houshold and politike gouern­ment, or else playne tyranny. So in matrimony, if neither the hus­band will beare with his wife, nor the wife will giue place to her husband, not onely the mutuall loue and concord in matrimony is broken, but also it so falleth out, that the husband is chaunged into a tyranne, or else he neglecteth and forsaketh all togither.

What must we here doe? The Pope aunswereth and giueth this counsell, that we should flie into some solitary place, or into some monastery. Not so, saith the holy Ghost: This is not the counsell of God, but of the deuill. But thus do thou. Consider that thou art Gods instrument, & beleue that there is yet an other ma­gistrate and principall gouernour of the house,The princi­pall master of the hou­shold & ma­gistrate is God. whose name is the Lord. Except he be the principall cause, it shall followe, as this Psalme saith, that the house shall not be builded, and that neither politike nor householde gouernment shall prosper. So must we iudge also of the finall cause. If thou wilte referre all things to that ende which thou hast imagined, and thinkest that thou shalt not be deceiued, thou errest, as experience teacheth. One man ta­keth vppon him an office in the common wealth, to get estimati­on and dignitie, and findeth the contrary. An other by matrimony [Page 126] seeketh pleasure, seeketh a bewtifull and obedient wife, but he is deceiued and proueth also the contrary. And well worthy. For why doest thou presume to rule either in politike or houshold go­uernment as a God, and thinkest that thy wisedom aud thy policy are able to gouerne these thinges, and that thou hast no neede to lift vp thine eyes to him which is aboue and to desire his helpe? When thou seest therefore that afterwardes it falleth out other­wise, then doest thou learne to sing this Psalme. Except the Lord builde the citie they labour in vaine that builde it. Before thou thoughtest that there was no other Lord or gouerner besides thy selfe, of whose help thou shouldest haue need to gouerne thy house. Others which are not come to this knowledge, either are at con­tinuall debate with their wiues, or else they forsake both wiues & families and flie away, Worthely, worthely, iustly and by the iust iudgement of God thus commeth it to passe. For why doest thou being but vile dunge, presume as a God, to take vppon thee that heauenly gouernment, that (I say) which is aboue nature, with a naturall affection and earthly minde? Thy clyming and presump­tuous spirite therefore God iustly confoundeth. Why doest thou not rather say on this wise: Lorde thou hast giuen me a wife, chil­dren, a familie: assist me and helpe me: Gouerne thou and guide them, or else in vaine is all my trauell. Nowe, for as much as the holy Scripture teacheth vs, and experience also agreeth thereun­to, that without Gods helpe all is in vaine that we take in hande, therefore we ought not to be ignorant of these thinges.

They labour in vaine (saith he) which builde it. The cause is this, that either they become tyrannes, or else desperate & forsake all togither. So commeth to ruine both politike and houshold go­uernment. Now, what madnes is this, so to rule, that either thou or thy family must perish? Why doe we not rather as the holy Ghost here teacheth vs, that we may preserue both? Whiche is, if we learne to knowe the principall cause and the true master and gouerner of the house,God the true master of the housholde. if we call vppon him, trust in him and say: Thou Lord hast created me to be a ruler of a familie, and hast gi­uen me those things which pertaine thereunto. But this burden is to heauy for me to beare. Therfore take vpon thee my charge O Lorde, gouerne thou in my steede: be thou the maister of the house, for I will humbly giue place vnto thee. Then will God heare thee, and he will say: All this will I doe, so that thou canst [Page 127] be content if any thing happen otherwise then thou doest desire, willingly to beare it and with patience to ouercome it, and not to despaire of the ende and good successe thereof, forsaking thy voca­tion to the which I haue called thee. For since thou doest call vp­on me, and doest thankfully acknowledge those thinges which I haue giuen thee, therefore will I preserue thee and thy familie. Wherefore if troubles happen, somewhat thou must beare, and yet must thou not therfore feare that all things wil come to ruine. What state or gouernment was more miserable then the gouern­ment of Dauid? Dauids hou­shold gouernment most miserable. and yet it continued vntil Christ was borne and came therof. Wherefore, what things so euer seeme to be lacking, do thou also commit and commend the same vnto me as the Crea­tor and principall gouernour of all.

So teacheth this verse, especially concerning ciuill gouern­ment. And here marke the behemencie of these wordes: they la­bour in vaine. For hereof commeth either crueltie and tyranny (as is sayd) or else a confusion of all thinges, and either they for­sake their office and vocation,They labour in vaine that labour with­out the Lorde. or else they presume and wil rule all alone, they will labour without the Lord, that is to say, they will rule by their owne wisedom & policie and wil be the principal and efficient cause. Therefore Cicero, Iulius, and others most excel­lent, wise & politike men were ouerthrowne: which notwithstan­ding if all thinges had had prosperous successe, woulde perhaps haue fallen into tyranny. For such as are in authority and gouern with great suc [...]esse, are not lightly voyd of tyranny.

Now,To build. as touching the grammaticall sense and meaning of the wordes, I thinke ye know that to edifie signifieth not in this place to gather together a heape of tymber and stones, but generally all that perteyneth to the house and the whole familie, as to rule and gouerne, to marry a wife, to beget children, to bring vp children, to nourish the houshold, to prouide thinges necessary for the same, &c. So that the building is here taken for the house well ordered,The building where are good parents and fruitfull, which liue in great loue & concord togither, which haue obedient children, wherof springeth vp godly youth and then good men. This is the house builded of parents, children, and a well ordered familie: which is a singular blessing and gift of God. But otherwise men so liue that albeit the master of the house commaund neuer so much, yet is there none that will obey him. And this is a ruinous house and a miserable [Page 128] gouernment.

To labour.Thus to labour, is to weary thy selfe: and so to gouerne in all thinges after thine owne will, wisedom, and policie, that no fault be committed, that euery one in thy familie doe his duety in all poynts diligently and vprightly, that thou susteyne no losse or hin­derance in thy goods or otherwise, thus to gouerne (sayth he) is not to saue and to preserue, but to destroy & cast away. What way then must thou take that thy labour be not in vayne?To labour in vayne. Euen this, cherefully & gladly to doe what in thee lyeth with all thy strength, witte and policie, committing thy selfe and thine, with all thy af­faires vnto God, and to trust in him, who made thee a husband, gaue thee a wife, children, a house, &c. If all thinges prosper and happily succede, giue thankes vnto God, who with these giftes hath so blessed thee. If any thing happen otherwise, ouercome it with patience what so euer it be: and thus thinke with thy selfe, that God tryeth and proueth thee, whether thou take him to be the true master and gouerner of the house, from whom alone come all good thinges: or whether thou doest attribute the same vnto thine owne wisedom and policie. This is therefore the true wise­dom of the holy Ghost, that neither can the house be builded, nor the citie kept by the endeuour, wisedom, power or strength of man.

But in vayne are all these thinges taught, and are as a tale told to a deffe man. For the world being both blind and deffe, doth, as alwayes it is wont, that is to say, cleane contrary to this doctrine. Wherefore this Scripture is set forth for the instruction of that litle number which are godly and beleue in Christ: which suffer them selues to be taught and instructed in the Lord. Others em­brace the pleasures of this world and worldly thinges, and thinke they belong to them alone, and may be gouerned by their wisedom and policie. Therfore it commeth to passe, that they gaine nothing thereby but vexation and misery, and in the ende confusion and de­struction. And albeit hereof they haue continuall experience and heare it dayly, notwithstanding they are neuer the better.

Like as before he called the house such thinges as perteyne to [Page 129] to the house & houshold gouernment, & matrimony it selfe: so here he calleth the citie a common wealth, whether it be a kingdom, a dukedom, a citie, or else any common societie, be it great or small. Now, albeit these things seeme, according to the flesh, to be vnder our gouernment, yet are they in deede farre aboue our power. And euery godly minde must be taught to knowe that in some parte of this gouernment either priuate or publike, he is as an instrument of God. Wherfore we must looke vnto God, and assure our selues that all things are wrought, all things come to passe by Gods on­ly prouidence and appoyntment, aboue and beyond all that we can thinke & imagine. He that will not beleue this, shal receaue the re­ward which is here set forth: to wit, that al his endeuour, his coun­sell, his policie, his wisedom and all his labour shall be in vayne.

He sayth not:The good gouernment of housholds and families, is the foun­teyne and headspring of the com­mon wealth. Except the Lord build the citie, as he did before of the house: but he sayth: Except the Lord keepe the citie. For when the house is wel gouerned, then shal it go well with the com­mon wealth. For houshold gouernment is the founteyne of y^e com­mon wealth. If father, mother, husband & wife be lacking which should bring forth children, nourish them and bring them vp, there can be no common wealth. Of a house therefore is made a citie, which is nothing els but many houses & families, of cities is made a dukedom or a shire: of dukedoms or shires is made a kingdom, which ioyneth all these in one.Houshold gouernmēt was begun of God in Pa­radise. Of all these, houshold gouernment is the founteyne & headspring: which was begun of God him selfe in Paradise, where he sayd: It is not good for man to be alone: Also, bring forth frute and multiply. Salomon therefore doth not here teach howe common wealthes shoulde be planted & lawes or­deyned. For these were graffed in nature at the beginning: For so sayth the text: Let vs make man after our owne image: And af­terward he expoundeth what is ment by this image. Rule ye ouer the fishes of the sea, and ouer the foules of the ayre, and ouer e­uery beast that moueth vpon the earth. Here it appeareth that at the beginning there was planted in man by God him self, a know­ledge of his creatures & a law how to rule & gouern them, a know­ledge of husbandry, of phisicke, and of other artes & sciences. Af­terward men of excellent wit, by experience & great diligence did encrease those gifts which they had by nature. And this is but the strength of humane wisedome created in man at the beginning in Paradise. Wherfore y^e holy Ghost careth not for these things: only [Page 130] he doth approue them as excellent giftes and treasures necessary for mans life,Artes and sciences and such other giftes God approueth as necessary for mans life otherwise he regardeth them not, & therefore man hath no cause to glo­ry in them. and sayth: All these thinges are of my creation. Moreouer he goeth about here to rayse vp the blinde and decayed nature of man, and to call vs from all trust and confidence in flesh, to the ende we should not attempt any thing aboue our power, nor attribute any thing vnto our selues. For by the fall of Adam na­ture is so corrupt, that it cannot see the good giftes of God to be giftes in deede: but the politike heade thinketh that he enioyeth all thinges by his owne wisedom and policie: he looketh not vp­ward, nor glorifieth God, but sayth: this haue I done. But this doing is in deede an vtter vndoing.

Wherefore, seeing that common wealthes and families are ordeyned already, seeing that lawes, artes, and sciences by the ordinaunce of God were at the first created togither with man: the nature of man doth wickedly abuse them in that it sayth: I will doe, I will gouerne, and I will bring these things to this ende, to this perfection, whereby I will procure mine owne quietnes, glory and pleasure. With this presumption of God is highly offended, and therefore he geueth no successe thereunto. And good cause why. For as he made the Sunne that thou shoul­dest haue the vse of it, and not to the ende thou shouldest rule it: so he gaue thee ground that thou shouldest till it, but not to the end it should bring forth what and how much thou wouldest haue, but what and how much he would giue. So he gaue thee witte, rea­son, a wife, a family and other thinges. But this is euermore the peruersenes of mans nature, corrupt through the sinne of A­dam, that it will not acknowledge the giftes of God. Of Gods gifts it ought to say, with thankes giuing, This I haue receiued, but proudly & blasphemously it saith: This I haue done. It ought to say: This hath my Lord God giuen me: but it sayth: this haue I gotten, & I wil gouerne & mainteyne it by mine owne wisedom.

It is the Lord then which buildeth the house, which giueth [...] wife, children, liuing, which kepeth the city, giueth publike peace, mainteyneth lawes, &c. Wherfore these words Except the Lord, should be written with great letters, yea with golden letters, be­cause the nature of man fighteth against them (and that through the sinne of the fall of Adam) in that we attribute all thinges vnto our selues: and those things which we ought to ascribe vnto God, we take and enioy as if they were our owne. And to this Satan [Page 131] also stirreth vppe our corrupt nature, which of it selfe is inclined thereunto. Wherefore it followeth that our deuises and enterpri­ses are voide of all good successe, and we our selues are neuer qui­et. If this vice of presumption were not, we should finde much more quietnes and haue better successe in all our doinges. For God would saye vnto vs: Thou takest me for the onely creator and geuer of those thinges which thou enioyest: therefore wil I blesse thee.. But because we doe not so, he ouerwhelmeth vs with many miseryes and calamities: he letteth the deuill lose, & setteth hell open (as it were) against vs: so that in housholde gouernment great troubles are stirred vp, and in the common weale warres & manslaughter. For since we will not heare him teaching and war­ning by the word, he will teach vs with scourges & with our owne calamities, that like vnto the Phrygians we shoulde learne to be wise by our owne harmes, and knowe that we are not Lords & go­uerners of these thinges.The words of Cicero. So Cicero at y^e last was compelled thus to say: Alas, I was yet neuer wise. And yet some time I was este­med to be that which in deed I was not: but in vaine. O people of Rome, how much hath thine opinion which thou didest conceaue of me,Marke what it is to rule and gouerne without God. deceaued thee? For he so gouerned the people of Rome by his owne wisedome and policie, that at the last he lost his heade. This is our corruption (which we haue by the first and originall sinne of Adam). When we wil not acknowledge the Lord giuing and gouerning, but doe all thinges without his feare, and with a trust and confidence in our own strength. So in housholde gouern­ment it falleth out that he giueth to some proude yong man a faire wife, which is either a harlot or else vnapt to all good huswifery & housholde affaires, whereby she is a perpetuall burden vnto her husband. The like hapneth also to Princes, rulers and Magistra­tes in the common wealth: so that none can winde them selues out of those troubles which by their owne folly they fall into. A wor­thy plague and punishment. For why will they haue God to be a geuer, when they them selues wil be the builders and gouerners? But the world, although it heare these thinges, neither careth for them nor yet beleueth them.

These wordes therefore are spoken onely vnto the godly: Ex­cept the Lord keepeth the citie the watchmen keepe it in vaine. As if he said: The Lorde is the keeper, and if he be not present, what so euer is doone in the common wealth, is but in vaine. [Page 132] When I was a student at Erford, I hearde this saying of a cer­taine wise and learned man called Martinus Sangerhaufen: Martinus Sangerhau­fen. that Erford should continue inuincible as touching riches and strong munitions: but the time should come when that strong and riche common wealth should lack men. This was a wise saying. Wher­by he signified that cōmon wealthes are not maintained through wealth, riches and power, if godly & expert gouerners be lacking. Let men build thē as much as they will, and let them fortifie their cities if they can with yron walls: let them heape togither moun­taines of golde, yet shall all these thinges be but in vaine without godly gouerners, First of all therefore this must God work, that the citizens and people may be godly and fearing God: Moreouer that the Magistrats may be both godly and expert men: Also that the Princes and higher powers may be such as serue God & feare God, & such as loue & reuerence his worde. These are true, strong & mighty fortifications of kingdoms & common wealthes.The true munitions and fortificati­ons of com­mon welths. When God hath giuen these munitions, then may men deuise also strong walls & ditches. But because this is not done, therfore kingdoms and Empires are ouerthrowne one after an other. And I am of this opinion, that Empires, kingdoms, & common wealthes had prospered & continued much longer, if Monarches & Princes had omitted this pronoune [I]: that is to say, if they had not bene proud through the confidence which they had in their own strēgth and wisedom. But now, when the King of Babylon Nabuchodo­nosor lifting vp him self in pride & presuming of his own strength said,Daniel. 4. The cause of the destruction of greate kindoms & Monarchies. This haue I done, he liued seuen yeres togither with grasse, and wandred in the fieldes, like a brute beast. So the kingdoms of the Persians, of the Grecians & of the Romanes were destroy­ed and brought to nought, When they vaunted, & gloried in them selues saying: I haue done, by and by followed, I am vndone. Be­hold and consider all the Monarches, Princes & common welths that euer were, and ye shall se that when they added to their actes & enterprises this proud bragge [I haue done] they were destroy­ed, because they shut God out as a foole through this presumpti­on and set them selues in his place. Thus all the wisedome, policie and strength of man faileth and commeth to nothing. We also at this day should not lack walls and other munitions, if men were not lacking: Of whome there is nowe greate scarsitie: And they which gouern & are in authoritie, they specially cannot be centent [Page 133] with their owne state, but swell and waxe proude through wealth and power. They trust to their strong munitions and fortificati­ons, as though it were vnpossible for God to ouerthrow and beate in peeces euen yron walls and mounteyns of gold.

I say not this as though cities and common weales ought not to be defended and fortified, lawes mainteyned, and publike disci­pline reteyned: but this addition we condemne, that they write in their foreheads this pronoune [I]. This addition [I] God nei­ther will nor can suffer. But because the world can not omitte it nor forget it, therefore one kingdome is destroyed after an other, one Prince after an other, and one common wealth after an other. So in Esay Sennacherib glorieth of his mighty and inuincible power against God:Esay. 37. Whereupon followeth that notable slaugh­ter of his whole army, and he him selfe also is slayue of his owne sonnes.Esay. 45. Of Syrus also the text sayth: I haue holden his right hand to breake open the brasen barres. For there is no force or vio­lence so great, no munition so strong, but God is able to ouercome it, how easie a matter is it for him (thinke ye) to bring the wealthi­est and richest common wealths in the world, to extreme pouertie by warre, famine, pestilence, &c. These munitions then must be prouided, the house must be buylt, a wyfe marryed, & the houshold gouerned. These thinges the holy Ghost doth not condemne, but would that we should not thereto adde originall sinne. Preserue the creature therfore and vse it, but away with that which is thine owne, originall sinne I meane, whereby thou offendest God. The creatures are thy wife, childrē, family and goods. These are good thinges and the good giftes of God, the vse wherof God hath lent vnto vs. But thou addest thereto thy originall sinne, and wilt take vpon thee to gouerne them by thine owne wisedom, condemning God, and not calling vppon him or beleuing in him who hath gi­uen these thinges vnto thee. Thou walkest carelesly in this pre­sumption and sayest: I am he that ruleth these matters: There­fore it followeth as a iust plague, that thy wyfe, thy children and family are disobedient. Much good may it doe you master gouer­ner, which will presume to rule these matters, not calling first vp­on God.

The same also hapneth in ciuill gouernment. Therefore (sayth the Psalme) Except the Lord keepe the citie, &c. Here the Pro­phet setteth the Lord agaynst our originall sinne and agaynst our [Page 134] naturall presumption. As if he should say: This say I, that the ci­tie is kept in vaine except the Lord keepe it. But there is an other Lord, an other gouerner which will rule these matters, that is to say, our wisedom and presumption, which neglecting God, presu­meth to gouerne these great and weighty matters, and excludeth God. And in deede it prospereth some tymes. But this is a to­ken of Gods great wrath when hee geueth successe to the wic­ked.The successe of y^e wicked. For it is an offence and a stumbling blocke vnto the godly, and also a snare to many other, which seeking to atchieue the like thinges, take vppon them the like gouernment, but all in vaine, So Augustus Caesar in gouerning the common wealth had great successe: He escaped the ouerthrowes and terrible ruines of ma­ny other Kinges as touching his owne person: albeit as touching his subiectes, his gouernment was most vnhappy. Others by his example take vpon them to rule the common wealth and looke to haue the like successe: but see howe fewe there be that doe en­ioy it. These thinges I recite to the ende we may learne that we are not the rulers and gouern [...]rs of these high and weighty mat­ters, ciuill and houshold gouermnent I meane: much lesse of the Church of God where all thinges, without comparison, are of greater importance and of much more difficultie.

To keepe, what it signi­fieth.To keepe is to blesse, mainteyne & preserue. And here he spea­keth not (as I sayd before) of making and ordeyning lawes. For those he presupposeth to be established in the common wealth al­ready. But he admonisheth and teacheth y^e Magistrates to call vp­on God and to execute their office & dutie in the feare of God. And if their labors and trauells do not prosper as they would, let them thinke that God doth it to bridle their presumption and to humble them. For if all things should succeede as they woulde, it shoulde be an occasion of infinite euills and enormities. But when they see that their wisedom preuaileth not, their policie is disapoynted, their power and authoritie taketh no place, then doe they learne by their owne experience, that there is an other Lorde and ma­ster to be called vppon and taken as the principall gouerner of the common wealth, who will helpe them, will gouerne for them, and geue good successe to that they take in hand, that so they may flie to prayer, and say: helpe Lord, take vppon thee our charge and burthen, and gouerne thou for vs. Also that they may knowe they haue a large promise, that God being called vppon, will [Page 135] heare them and helpe them. This clause then: Except the Lorde keepe the citie, is against them which call not vppon God, but by their owne wisdome presume to builde the house and kepe the citie. To them it is said, that they shall labour & watch in vaine.

The keeper he calleth a King, a Prince, a Magistrate. For in a litle word he comprehendeth the greatest and highest matters in the world.Kings, Prin­ces and Ma­gistrates, the Prophet cal­leth keepers. For God is a great & a mightie God, who hath a large mouth, and with smal words he vttereth vnto vs mightie matters, Princes and Magistrates therefore he calleth keepers, which are appointed and ordained to gouerne common wealthes. But they watch in vaine (saith he) except the Lord him selfe assist them, and their trauells take no such effect as they would: but if the Lord be absent, they doe nothing else but torment and crucifie them selues in vaine.To labour in vaine. I haue seene some which haue tyred them selues day and might with continuall labour, and yet were they not able to liue thereby, They spent no time in idlenes, no time in play: notwith­standing they liued miserably with their wiues and children. O­thers pitying their case, admonished them y^• by this continuall [...]oyle they should neuer waxe rich. Wherfore they exhorted them to winne Industrie is such a labor & diligence, as is ioyned with a proui­dent care, & discretion, in obseruing of persons, pla­ces conueni­ent times, with other circumstan­ces, that no labour be spent in vain industrie with their trauell: so should they the sooner attaine to that which they so painfully sought. For a master of a housholde in whom there is some industrie, can doe more with one pe [...]ee of gold, then some other can doe with two. A woman skilful of houshold affaires, industrious & prouident withal, can liue with her family a whole yeare of those charges, wherwith an other wo­man not so industrious, prouident and discreete, is not able to en­dure halfe a yeare: For industrie hath alwaies best successe. But they them selues which gaue this counsel to those poore men did not see that industrie is also the gift of God. Now, the cause why industrie so greatly helpeth and bringeth such successe to our ende­uours and labours, is, for that it obserueth the circumstances of persons, places, conuenient times, & other occasions, that nothing be done in vaine nor labour lost. These thinges he that doth not obserue in houshold and politike gouernment, must of necessity be many times deceiued. No maruell is it then if great riches are not able to suffice a man in whom this industrie is lacking,Labour with out industry hath no good suc­cesse. that is, which doth not with discretion obserue & consider the circum­stances before mentioned. These men therefore gaue this counsel, that industrie should be ioyned with labour, because labour with­out [Page 136] industrie hath no successe.

But Salomon speaketh more properly, not that industrie, but that the Lord him selfe is the cause. For euen this also is the gifte of God, through industrie to gouerne the common wealth, and to doe nothing rashly, but to obserue all occasions, and to seeke all opportunitie that all thinges may be done in conuenient time, place,Friderike Duke of Saxonie a very wise & dis­crete man. &c. Such a wi [...]ad that noble Prince Friderike Duke of Saxony, Elector. He was in deed a man industrious, who said not all thinges, who did not all thinges vpon a sudden, which he was able to say or doe. He dissembled many thinges, but in conuenient time and place he did more with a word, then many other without this industrie could doe with power and great strength. Such are they which are,Industrious and proui­dent men. not onely painefull and diligent, but also industri­ous, which can waite for occasion and time conuenient, when one word will strike and pearce more deepely, then at an other time many swordes could doe. But this is humane and not diuine wise­dom. Wherfore it is not sufficient to gouerne such high & weighty matters: but there muste be prayer also ioyned therewith, that the Lorde would be present, that he would keepe watch and warde, or else shall mans industrie be all in vaine, be it neuer so greate.

So teacheth this Psalme as touching the principall cause (whereby all the indeuours, counsells and policies of men are ru­led and directed) and keepeth vs that we make no confusion or mi­xture of causes, and that of the first cause we make not the second cause, or else in deede no cause at all. For he did not create things and so leaue them (saith a certaine Philosopher speaking of God, and very well). He did not so ordaine matrimonie and ciuill go­uernment as the shipwright doeth the shippe, who after that hee hath finished his worke, so leaueth it and committeth it to the ma­riner to be guided as he will.God is still present with his creature. But God is still present with his creature, and gouerneth both the house and the common wealth. This men doe not knowe, but thinke that God hath no regarde of those thinges which we doe, but leaueth them vnto vs. Contrary to this prophane and wicked opinion Salomon teacheth vs, that we should feare God, call vpon him, and so take in hand to gouern our families and to serue the common wealth, as God hath ap­pointed vs, with a cheerefull hart. Also he admonisheth vs, not to presume vpon our owne wisedome, policie, power, munitions or riches. All historyes are ful of examples, and our owne experience [Page 137] also doth witnesse that presumption hath neuer good successe, and yet the world will still be the worlde, and doth not beleue. Wher­fore these things are profitable for none but for the godly. But if the world will not heare and obey, let it rage, let it vexe and tor­ment it selfe, since it seeth and feeleth it selfe to watch, to labour, to be oppressed with continuall toyle and trauell, and all in vaine. And this doth it worthely, iustly and most iustly suffer. For here it is written, that except the Lorde keepeth the citie, the keeper watcheth in vaine, and this doe they reiect: Wherefore the Lord also reiecteth them: he will not keepe nor builde their citie, and so what remaineth, but onely in vaine.

It is in vaine (saith he) for a man to rise earely, to goe late to bed, and with great labour to get his liuing: for so signifieth bread in this place. The Hebrewes call it the bread of affliction. The meaning then of these wordes is this:The bread of affliction. that bothe in houshold and ciuill gouernment all mans endeuour, all his care, study and tra­uel is in vaine except it be blessed from aboue. For by these kinds of speech,To rise eare­ly, &c. to rise earely, and to lye downe late, he signifieth greate care and paineful trauel. As if he saide: It is not thy strength, thy care, thy study and endeuour that can make thee riche: but the blessing of God maketh a man rich, &c. God wil not giue successe vnto thee because of thy labour, like as he will not giue riches to such as are idle and carelesse. Notwithstanding thou must labour, and yet must thou commit and commend al to God, which blesseth and giueth successe vnto all.

But it seemeth (as the text soundeth) that the Prophet here forbiddeth laboure, contrary to that sayinge in Genesis: In the sweat of thy face thou shalt eate thy bread: Also to these wordes of S. Paule: Rom. 10. Let him ruleth doe it with diligence. Here he seemeth to say the contrary: For he pronounceth that to laboure, to rise earely and to lye downe late, to be carefull and painfull is but in vaine, whereas notwithstanding in other places sloth and idlenes are condemned. Here ye must make a distinction betwene faith and workes, or betwene the spirite and the fleshe. With thy hart thou must trust in God and call vppon him: but if thou hast [Page 138] maried a wife, or bearest any office in the common wealth, that perteineth to the olde man, to the flesh & not to the spirit, to works and not to faith. Here thou must labour and exercise the outwarde man: Thou must rise earely and lye downe late: that is, thou must be carefull as touching the outwarde man, howe thou maist prouide for thy family, doe good in the common wealth, &c, but thy minde must be free and voyde of care, for care ought to extend no farther then to the outward man onely: That is, the outwarde man ought not to be idle and slouthfull, but diligently to doe that which he is called vnto, in labouring, in studying, in deuising, in prouiding as an instrument: So the handes must labour, but the hart must looke vpward from labour to the Lord, and craue helpe of him. So that whiles the outward man is exercised with labour and trauel, the hart of the new man in the steede of care and trauel, must f [...]ye to prayer and say: Lorde I obey and willingly followe thy calling. I wil therefore doe all thinges in thy name: Gouerne thou & direct my labours. This consolation is so great, that it can not be expressed. For although no successe follow, yet art thou qui­et in mind & sayest: Thus it hath pleased God. I am not the prin­cipall cause to doe what I would, but the instrument cause onely, & haue done what I could. For like as when thou hurte [...]ethy ha [...] with thyne axe or with some other toole in doing thy works, yet thy hand remaineth the same it was before and is not caste a­way: euen so, although thy family be disobedient, commende the matter to God and doe what thou canst: then shalt thou doe both these thinges so as God wil be wel pleased: that is, thou shalt rise earely and not rise earely, thou shal labour, and yet shalt not labour in vaine. For as touching the old man thou eatest the bread of sorrowe, but thy hart is quiet and at rest in hope of succour and the blessing of the Lord.

These thinges we dayly teach, and yet is the couetousnes of men so great, that there is no ende of heaping vp riches by hooke or crooke, by right or wrong. Yea they wil rather omitte the ser­uice of God, the hearing and preaching of his worde, then any gaineful labour. They doe not see that whiles they neglect the worde and seeke their owne gaine, they procure vnto them selues a farre greater losse, which although they doe not presently feele, yet shall it come to passe, that their riches which with so greate labour they heape togither, by Gods iust iudgement shall perish [Page 139] eyther by theeues, by warre, by fire or otherwise: or else they shall neuer come to the heyre whom they doe appoynt. But in Popery this perswasion was deepely rooted in mens heartes, that if they had once heard a Masse, they beleued that what so e­uer they tooke in hand that day, should prosper. Howe great then is our impietie, which doe not giue that reuerence to God and his word, which they gaue to their own idolatrous worke? yea which preferre our owne gayne, our wealth and riches aboue God and the incomparable rich treasure of his word? Wherefore it shall come to passe, that for the punishment of this sinne, the world shall be brought to greater pouertie, and from day to day there shall be greater scarsitie of all thinges: like as we also doe see at this day that there is greater dearth of all thinges then hath bene in times past. What is the cause? Forsoth we rise earely, we lye downe late, and eate the bread of affliction: We delite in earthly cares, in toyle and trauell, be it neuer so paynefull, to enrich our selues, and in the meane season we neglect God and his word. There­fore will God heape vppon vs aboundantly both cares and cala­mities, end that most iustly, for that it is which we so greedely seeke.

But I returne to the text. In the which ye see that housholde and ciuill gouernment are wholy committed vnto vs, but yet so that we must know and acknowledge our selues to be but Gods instruments and Gods workemen: not authors or first causes of these diuine matters. Therefore the Prophet thought it not enough to say affirmatiuely: God him selfe gouerneth and ma­keth the citie, he buildeth the house and appoynteth the fami­ly, but he setteth downe also the negatiue and sayth: Ye doe it not. And this is the part of a good teacher. But (as I haue sayd) the worlde can not abide the negatiue. For the worlde sayth: This will I, this haue I done, and this will I doe. It will needes be the gouerner of common wealthes and rule in Gods steede. Wherefore it receaueth a iust reward in that his enter­prises are all in vayne and his labours without successe: As the Psalme sayth:Psal. 77.33. Their dayes are consumed in vanitie: that is to say, they were deade before they could bring to passe that they tooke in hande. For since they will not beleeue that God gouer­neth all thinges, they see their owne policie to be but vanities, their labours vnprofitable and of none effect. Let euery one of vs [Page 140] therefore abyde in his degree and calling, and let vs knowe that this God requireth of vs, that we say: I beleue in one God: that is, God will still be God, the creator and maker of all things, and vs he will take and account as his workemen onely, as instru­ments and not authors or principall causes. But because we couet to be authors and efficient causes, therefore we finde nothing but vanitie and bread of affliction.

This sentence must be enlarged and applied to all states and degrees of men, and not onely to artificers and men of occupation which rise earely to doe their worke. Not that it is euill to rise earely and goe late to bed, not that it is euill to be exercised with labour all the day: For these thinges God requireth of all men, but sloth and idlenes is accursed. But we must here put a distincti­on betwene labour and presumption.Labour is not forbid­den, but pre­sumption is condemned. He doth not condemne la­bour, but diuilish presumption he condemneth, because that we, not contented with our owne trauel and care, doe take vpon vs al­so Gods office and care which he hath for vs: and he will wrest from vs his diuine power and maiesty which we so presumptuou­sly vsurpe and take vpon vs: he will haue vs to labour and not to be idle: For this tentation is naturally rooted in vs, that we pre­sume to be as gods. This diuilish presumption beganne in para­dise when Satan sayd to Eue: Ye shall be like gods, & it alwaies continueth fast fixed in this flesh, so that it can not be suppressed as it ought to be, and as we both teach and are taught, but needes we will be gods. This is therefore a very naturall disease and corru­ption of the creature. Against this presumption, and this care, which perteyneth to the diuine maiestie alone, the holy Ghost here fighteth, when he sayth, that it is not our endeuour, wisedom and policie, but God him selfe that ruleth these thinges, and we are but his instruments. But the wicked are neuer the better, Yea the godly also doe offend herein very often. For we are not content with our owne state and condition, but we will be gouer­ners also, and wil appoynt the beginning, the middes and the end, as may best serue for our owne commoditie. Wherefore we tyre our selues with vayne cares night and day, as the examples of the whole world doe declare. One man purposeth to marry this may­den or that, and in ordering of his house, in guyding of his familie to vse such wayes as he liketh best. But afterwardes the matter falleth out contrary to his expectation. Now his wife lyeth sicke, [Page 141] now his children dye, now one calamitie or an other hapneth. An other man deuiseth an exact forme of gouerning of the common wealth: but experience teacheth him that he is miserablie decea­ued. All this is done (and in deede wel done) to the end thou shoul­dest knowe that God will not suffer thy presumption vnpunished, which goest about by thine owne wisedom and policy to take from him his diuine power and maiestie. But if no trouble happen to such presumptuous and carelesse wretches, it is a manifest token that great and horrible calamities hang ouer their heades, which at length they shall feele, and shall not escape.

To be briefe, there is no kinde of life wherein ye shall not see verie many thinges come othewise to passe then a man woulde looke for. Howe many thinges haue hapned to our aduersaries the Papistes contrary to their expectation? And of those thinges whereof they thought them selues to be most sure and certeyne, what haue they brought to passe? So it hapneth to euery Magi­strate and to euery familie, that many tymes they can not accom­plish that they take in hande. What gayne they then by their poli­cies and paynefull trauells but vanitie, in that they torment them selues without any profite, and so spende their liues that there is almost no tyme wherein they enioy a quiet minde? So shall ye finde some Princes to be most happie if they woulde quietly en­ioy those giftes wherewith God hath endued them. And this is the meane whereby they might so doe, if they woulde commende [...] vnto God. But what doe they? They take vppon them those thinges which are aboue their power and not required of God, and lose that happines which they did enioy: and with these cares and trauells they afflict and torment them selues euen vnto death. And worthely. For why doe they so arrogantly take vppon them those thinges which God requireth not at their handes, and doe not quietly enioy those thinges which they possesse?Eccle. 6. As Salomon sayth: There is an euill which I haue seene vnder the Sunne, and it is muche amongest men: A man to whome God hath giuen riches, and treasures, and honour, and he wanteth no­thing for his soule of all that it desireth: but God giueth him not power to eate thereof, &c. For if we could be content with those thinges which we haue, and quietly vse the giftes of God, and so reioyce with our wife, our children, and families geuing thankes into God for the same, and with a good conscience doing our [Page 142] dutie in our vocation, what could be so happy as we? But we doe that which this verse forbiddeth. We rise earely, we lye downe late, we torment our selues, and with sorrowe we eate our breade, This is the life of man throughout the whole world, as the holy Ghoste here witnesseth. The cause is, for that no man is content with his owne state. The benefites which God hath bestowed vp­on vs to vse and enioy, we doe mislike. And as we doe not way or consider our owne good gifts and commodities: so haue we a loue and liking of other mens, and couet the like. And what haue we thereby? Uanitie of vanities, bread of affliction, vnprofitable care and trauel, lying down and rysing vp in vaine.

Wherefore the godly alone doe content them selues with those good thinges which they enioy.The godly are conten­ted with that they haue. For they knowe that God is the giuer and gouerner of all good thinges. Wherefore they laboure with an vpright heart, and those things which they get with their labour, they vse as the gifts of God, & do not presume to be the au­thors and efficient causes thereof: therefore they haue quietnes and peace of conscience: And if any trouble happen, they can ouer­come it with Iob saying: God hath giuen and God hath taken away, the name of God be blessed. So can they bothe vse the good giftes which they haue, and also ouercome all troubles and calamities. The flesh can doe neither of these, but is occupyed on­ly about such thinges as it would haue, and whilest it seeketh and traueleth for the same, it loseth the good thinges which presently it doth enioy: As did Esops dogge,Esops dogge which swim­ming ouer the water with a peece of flesh in his mouth, snat­ched at the shadowe of the flesh shi­ning in the water, and so lost both. which in snatching at the sha­dow, lost the flesh which he had in his iawes, and the shadow with­all. This dogge therefore is an image of the whole worlde, wher­in ye may se, as it were, one master of the houshold, to whom God hath giuen a wife, children, a family, substance, &c. These thinges are the flesh in the doggs mouth. What doth he now? The giftes which he hath, he doth not regarde, but afflicteth him selfe with o­ther vaine cares for such thinges, as he hath not nor shall euer at­taine vnto. But these thinges can not be learned out of bookes▪ but experience and practise is the onely glose that interpreteth this Psalme. For I my self also doe vnderstand these matters and can teach them vnto others. Yet often times it so commeth to passe, that I weary my selfe with vaine labours and trauells. The cause is, for that the desire and presumption to be like vnto God▪ which is in vs▪ and begun in Paradise, can not be vtterly shaken [Page 143] of, no not in the Sainctes and children of God. Nowe the more a man hath of this originall poyson, the lesse quietnes of minde and inward peace he hath, according to that saying of Augustine: A wise say­ing of Au­gustine. Thou hast commaunded Lord and so commeth it to passe, that e­uery vnordinate mind should be a punishment vnto it self. For like as drunkennes bringeth with it his owne punishment, that is to fay, cruditie and headach: so an inordinate mind bringeth with it the bread of sorrow and laboureth in vaine.

This is it which I sayd before, that this sentence is to be vnder­stand, not onely of artificers, but generally of all men in all offices and callings, that it is in vayne for them to rise early, that is to say, to be curious and carefull, and to presume of them selues in a­ny kind of life. So the Magistrate riseth earely when he hath a care that all thinges may be done as he hath determined. Like­wise in all kindes of life to rise earely is, when a man hath no qui­etnes, no time of rest from cares and trauells, vnlesse he obteyne that he seeketh for. But all this is in vayne. Hereof haue I seene innumerable examples, and ye shall see the like if ye liue. Yong men, because they lacke experience, doe not yet vnderstand these matters. But in time ye shall see that in all states and kindes of life, in husbandmen, artificers, the learned, vnlearned, Magi­strates, Kinges, Princes, ye shall see (I say) that they rise earely, that is, they are carefull, they appoynt certeyne endes whereunto they direct all their deuises and policies. They make them selues efficient causes, and take vpon them to rule all thinges by their owne wisedom. This the Gentiles also did see, and therefore they sayd that fortune beareth rule in all thinges. For if wisedom were enough to bring matters well to passe, then Cicero and Demo­sthenes had not bene deceiued by their wise and honest policies. If wisedom and strength were sufficient, then Hector had preserued Troy, and Iulius Caesar the Romane Empire. For wisedom, po­wer, policie, & carefulnes was not lacking in these excellent men. They rose earely, they lay downe late, and did eate the bread of sorrow: notwithstanding they were deceiued and miserably peri­shed. Therefore they were constrayned to say, that fortune ruleth in all the affayres of men, & that all thinges are done by chaunce. For commonly the wiser men they were, the more foolishly they gouerned in all their affaires. And true it is, that great wisedom ouerthroweth great kingdoms. And many times (as the prouerb [Page 144] sayth) wise men comit no small folly.Wise men some times committe great folly. Therefore, although the Gentiles (not lightned by the word of God, but onely taught by experience) did confesse that the affaires of men are not gouerned by wisedom and power, yet did they still presume vpon their owne wisedom and power, and needes they woulde gouerne common wealthes by their owne counsells and policies. But afterwarde, when they saw that there followed no successe, they acknowledged their errour and attributed all thinges vnto fortune.These words fortune, chaunce, ca­sualty & such like are not vsed because any thing commeth o­therwise to passe then by the proui­dence of God, but for that many things fall out other­wise then we looked for, & the cause thereof we can not see. But we must not impute any thing vnto fortune (except we wil cal this fortune, when the counsells, the policies and enterprises of the wise and mighty come otherwise to passe, then they them selues did pur­pose or determine): but to the iudgement of God, who after this maner punisheth pride, arrogancie and presumption. For why do they presume to bee wise and mighty in those thinges which are farre aboue the wisedom and power of man, and are not gouerned but by God alone? Why doe they not there vse their wisedom and power where as God would haue them: to witte, in those things that are vnder their power? which are mentioned Gen. 2. Wor­thely therefore are they deceiued, and crye out that all things are gouerned by fortune: but to late, when they haue destroyed com­mon wealthes and kingdoms. The song of fooles to say: I had not thought, or, had I wist. For this is the song of fooles, to say: I had not thought, and so to accuse fortune.

For fortune is not the cause that thy deuises and policies doe deceiue thee, but thine owne folly and the ignorance of God and thy selfe: First for that thou dost not vnderstand who or what thou art: Againe, thou doest not see what the commaundement of God is, and how farre forth he will haue thee to rule & gouerne. Thou beginnest with to high a note, as the Asse doth, and therefore thou makest an ill ende. When thou seest this, thou cryest out and say­est: there is no God, there is no prouidence of God: For wise and politike Princes doe not accomplishe that which they haue most wisely deuised and determined:Wise and mightie men bring not to passe that they go a­bout. mighty Princes bring not that to passe, which they are able to doe as touching their strength and power. Therefore either God is vniust, or no God at all: for else he would haue regard vnto wise men, and all thinges shoulde be done as they haue determined. O blasphemous mouth. As though God must be such a God, who when he seeth that thou hast deuised and ordered all thinges wisely, must come vnto thee and say: Ma­ster gouerner, you haue done all thinges well: you are a wise man [Page 145] and able to gouerne without me. But thou presumptuous spirite, whilest thou attributest all things to the wisedom, policie & pow­er of man, where is the glory and the maiestie of God? yea where is God him selfe if thou doest prouide, gouerne, and bring to passe all things? If all thinges be done by thy wisedom and power, then is the wisedom & power of God brought to nothing. Nay rather let thy wisedom, thy power and thy policie be vtterly confounded and brought to nought, that thou maist learne by experience, that the wiser a man is, the lesse able he is to accomplish that he taketh in hand, yea the more foolish he is and without all successe: On the other side, where lesse hope is, there God giueth best successe, to the ende thou shouldest know that the wisedom and power wherin thou doest glory and trust, is nothing, and can doe no good, but ra­ther much hurt. Not that God condemneth wisedom and power, for they are the gifts of God giuen vnto men: but this he condem­neth, that men of great wisedom & power through the confidence they haue therin, doe exclude God from all houshold and ciuill go­uernment, and take vppon them to rule all thinges by their owne wisedom and power. So Cicero, Iulius Caesar, Brutus by wisedom & policie goe about to rule the common wealth. They thinke with them selues: Thus will I doe, Who? I Cicero, I Caesar, I Bru­tus. By what meanes? By mine owne wisedom, policie & power. This arrogancie and pride they doe not know to be sinne. After­wards, when they see their wise counsells disapoynted, their deui­ses and policies ouerthrowne, they become blasphemers, & thinke there is no God, or else that God is vniust, which giueth no ho­nour to vertue, no successe to wisedom. But why haue they no suc­cesse? Because they passe the boundes of their owne wisedom, and are not content that they are set as Lords & rulers ouer the beasts of the fielde, the fishes of the sea, the foules of the ayre, &c: the go­uernment whereof God hath committed vnto man (Gen. 2.): but also they presume of them selues to rule mā like vnto them selues, house, wife, children, kingdoms. Empires, and that by their owne authoritie and wisedom, setting God a part, and not asking of him either counsell or succour.

Wherefore this verse is an image and true resemblance of the whole world.The whole world riseth earely in vayne. For what is all the world else, with all his wisedom, deuises and policies, but an earely rising in vayne. Beholde the higher powers, Princes, Magistrates, behold the rulers and go­uerners [Page 146] of families, and ye shall see that they rise earely, but in vayne. From the highest therefore vnto the lowest, the Prince as well as the poore handmayden in the hause sing this song: I rise earely, I tyre my selfe, and I eate the breade of sorrowe. There are very fewe lightned by God from aboue, which haue the grace to knowe them selues to be but instruments and God to be the gouerner, or thinke the successe of their trauells to be the gift of God, and not the worke and fruite of their owne wisedom and policie. All the rest doe walke in the arrogancie and presump­tion of their owne hartes, and as though they were Lordes and rulers ouer all thinges, they attribute all vnto their owne worke and wisedom. And what gayne they hereby but vtter ruine and destruction? So Cicero, Demosthenes and other excellent men in the common wealth did not offend in that they were wise: like as Achas and Achab in the kingdome of Israell did not, which, as it appeareth, were men of great policie: but in this they sin­ned: because they thought those affayres and that kingdome to be subiect vnto their wisedome. Cicero sawe him selfe to be the onely Oratour of the common wealth of Rome, and he sawe al­so what ought to be done and howe all thinges ought to be gouer­ned: but because he lacked the feare of God, and imputed all to his owne deuises, his owne wisedom and policie, excluding God: therefore God woulde showe vnto him by his owne experience, that wisedom and policie is not enough for the executing and ac­complishing of such weightie matters, but that the blessing of God is required from aboue. Wherefore Cicero did not onely no good in the common wealth with his wise counsell and great wisedom, but also procured his owne destruction.

The same may we say also of worldly wealth and riches. Ri­ches are not euill, but they are the giftes of God, as wisedome is. Therefore the Lorde giueth vnto vs the vse and possession thereof. But when the rich man will say: these thinges are mine, these haue I gotten by mine owne labour and industrie, and be­holdeth them as his owne birth, this is euill, and is that diui­lish presumption and that desire to be like vnto God,The naturall presumption of man to be like vnto God, or to be as Gods. the which our first parents, being deceiued by the Deuill, beganne in Pa­radise, and all we which came of them, doe bring with vs. As impossible therefore as it is for vs to put of this flesh which we carry about with vs: so impossible is it vtterly to cast away this [Page 147] presumption and desire, to be as Gods. Notwithstanding the godly doe fight against it, and from day to day stil they mortifie it more and more, vntill at length it be wholy abolyshed, togi­ther with this life. The godly therefore, to whome God hath gi­uen worldly goodes and riches, doe say: In deede I haue wealth and substaunce, but this is not my worke, but thy blessing O Lord and thy gifte, which thou hast giuen vnto me by the meanes of my labour. But if thou haddest not giuen it, thongh I had laboured neuer so much, I shoulde haue had nothing. But the worlde sayth otherwise.The abuse of the giftes of God in the worlde. I haue a faire wife, I haue sweete chil­dren. By whose gifte and benefite? Forsooth mine owne. Nay sayth the Lord: Seeing thou doest so arrogantly presume vppon these thinges as thyne owne, thou lyest. And for a token here­of I will cause that thy children shall dye, or shall be defiled: that thy wife shall lye sicke or become an harlot, or else shall consume thy goods, &c. An other hath faire houses, gay and sumptuous buildinges. If you aske of him: how came you by these things? by whose meane? by whose deuise and policie? He aunsweareth: Euen by mine owne. No, not so, sayth the Lorde, and that thou mayest see it to be true, I will bringe to passe, that eyther they shall be consumed with fire, or else before thou shalt enioy them according to thy desire, thou shalt dye. An other quietly and peaceably gouerneth a common wealth, a dukedome, a kingdom. By whose power and policye? By mine owne, sayth he. Not so. And that thou maiest see the same to be true, either sedition, warre or some other trouble shall be raised vp, that thou shalt wonder and say: who could once haue thought that these thinges shoulde haue come thus to passe?

Against this presumption, this Psalme armeth vs, & teacheth euery one, both Prince and people, high and low to say: My wife, my children, my family, my goods, the publike peace, the cōmon wealth, &c. are the gifts of God. These I wil vse with thankfulnes so long as it shall please God and as he shall giue me the vse there­of. If my wife or my children dye, if any trouble come either pub­likely or priuately, I wil say: O Lord, I was the possessor of these benefites, thou gauest them and thou hast also taken them away, I will therfore patiently beare this losse. Notwithstanding, the pos­session there of could not alwaies haue continued, &c, A mind thus [...]med & instructed shal be wel able cherefully to beare all aduer­sities: [Page 148] which the wicked are constrained to suffer with great an­guish and sorowe. But they heare not these thinges: Therefore they finde & feele that to be most true which this Psalme sayth: It is in vaine for you to rise earely: Yea they are their owne tormen­tors and their owne deuils, which miserably vexe & torment them selues, but altogither in vaine. For why doe they not harken and giue eare vnto the word? Beholde therfore all common wealths, al kingdomes, either of the Romanes, the Athenians, the Lacede­monians, the Thebanes, or others, whereof any historyes are ex­tant, and ye shall see a true image and liuely resemblance of this verse.

After that he had before sufficiently reproued that presumption and desire to be like gods, which is naturally rooted in vs, now he proceedeth to the other part of this Psalme, in the whiche he tea­cheth that all thinges come from the blessing of God. For this is in deede the right order of teaching, first to destroy that which is false, and then to builde vppe that which is true and sound. For it might be demaunded: what is then to be done, if our power and wisedome doe nothing auaile? As we see it came to passe in Cicero, in whome there was as great wisedome as was possible to be in a man, and yet he did no good therewith, but hurt both him selfe and others. He did not offend by ignorance as touching the affayres wherein he had to deale. What then was his of­fence? with his wisedome he toyned presumption, because that he thought the administration of the hardest matter in the whole worlde, to be the worke, the effect and fruite of his wisedome. Wherefore, although there was in Cicero (as I haue saide, and as his workes do testifie) so much wisedom as can be in any man, yet was he not able to performe that he tooke in hande. There­fore he could not see that ende of his labours, deuises and poly­cyes which he looked for. Like as it happened also to Demosthe­nes and many other excellent men whiche with like presumption tooke vpon them the like gouernment. Whereas then the ende fell out contrary to their expectation, there was in them no lacke of wisedom or wise and prudent gouernment, but their owne folly [Page 149] was the cause therof, in that they gloried, not only in them selues, but also in others, that the people might magnifie them and say: Behold, we haue followed this man, he hath brought these mat­ters to passe, &c. as that verse of Cicero doth declare: O happie Rome (sayth he) when I was made a Consul thereof. Is not this an arrogancie intolerable and worthie to be beaten downe? In the ende therefore he singeth an other song, as in his epistle to Octa­uius it doth appeare. And this is to make of y^t gift of God, a work of the pride of man, or rather of the deuill.

If then Cicero and Demosthenes, since their wisedom, their wise counsells and deuises haue deceaued them, should nowe de­maund this question: what is to be done? Shall wisedom be reie­cted? Shall the common weale be neglected and forsaken? &c. Sa­lomon aunswereth: No, not so. But (sayth he) ye must rule, ye must gouerne the common weale with counsell and good aduise. So he biddeth the master of a houshold to marry a wife, to till the ground, to nourish his family, &c. but yet so that this sentence must alwayes stand: he will giue to his beloued by sleepe. He will giue, that is, what so euer a man hath he must acknowledge the same to be a gift. Also he will giue to him which is his beloued, and he wil giue also by sleepe. So that it shall be a gift, and a gift gi­uen to his beloued, and easily giuen. This is the summe & effect of this verse briefly expoūded, which he will afterward more large­ly declare by the partes thereof: So that what so euer thou behol­dest, thy selfe, thy life, thy body, thy wife, thy children, peace and quietnes, good successe, &c, thou must acknowledge the same to be the gift of the Creator, giuen vnto none but vnto his beloued. In the former verse therefore (as I haue sayd) is set forth a liuely re­semblance of the whole world, wherein are men, not beloued, but starke madde through a carnall presumption and desire to be like vnto God, which will rule all thinges by their owne deuises and policies. These men haue no gift for as much as that which they haue, they doe not acknowledge as a gift, nor say: These thinges God hath giuen vnto me. And albeit Cicero and other Philoso­phers doe sometimes confesse that these thinges are Gods giftes, yet they doe not so beleue: for they them selues will bee as Gods, which with their owne counsells, wisedome and wise policies haue defended the common weale, enlarged the Empire, preuented im­minent daungers and troubles, &c. Through this presumption [Page 150] they prouoke God to send amongst them some Annibal, or some Pirrhus, or to stirre vp ciuill warres by Silla, Pompeius, or the conspiracie of Cataline, with other seditious persons, that so they might knowe them selues, not to be the gouerners of so high and weighty matters. Thus the wicked also and the godles haue the giftes of God, although they vnderstand not that they are giftes. But this must we vnderstand and knowe. Wherefore if thou hast married a wife, if thou be a Magistrate in the common weale, or liuest in any other calling, be wise, heare the word of God, and vn­derstand what thou art, and what thou art not. Adorne thy wife, thy children, thy family, thy substance with this title, that the Lord hath giuen them: that is to say, thinke euen from thine hart that they are the giftes of God, which God hath giuen thee, and requireth nothing else againe for the same, but that with a thank­ful hart thou shouldest acknowledge the same to be his giftes. But this to doe is also the gift of God, as it is sayd in the .8. chapter of the booke of wisedome: I knowe that I coulde not keepe my selfe chast except God gaue it vnto me, and that was a poynt of wise­dom also, to know whose gift it was.

He therfore which certeinly perswadeth him self, that his wife, his children, his goods are the gifts of God, is not proud through the successe thereof, because he knoweth them to be Gods giftes, and not his owne worke or his owne glory. The husband being thus perswaded, hath a pure reioycing in his wife and children, because he knoweth that they are the giftes of God, and he enioy­eth them with thankes giuing, so long as it pleaseth God. If God take them away againe, he beareth it patiently and eateth not the bread of affliction, because he is the beloued of God, and he liueth as though he were in a sleepe, and whiles he sleepeth the nette is drawne according to the prouerbe, that is, all thinges prosper and goe well with him. Thus the godly man vseth Gods giftes and that rule, that gouernment which is committed vnto him by God. Genesis. 2. He eateth, he drinketh, he sleepeth, he reioyceth in his wife, his children, his substance with thankes giuing, saying: Lord God, it was thy gift, and it is thy gift: If thou take it away, thine it is againe, &c. So resteth his hart in true and godly quiet­nes. But the wicked haue the bread of affliction, and sleepe not, no not in the night. But the godly man, not onely in the nyght, but all the time of his life sleepeth sweetely: that is, he hath [Page 151] a cheerefull and a quiet conscience, and resteth, as it were in a softe bedde. He leaueth vnto God the chiefe gouernment of all things, he enioyeth Gods giftes, and knoweth him selfe to bee Gods instrument, and so hath all thinges in rest as it were by sleepe, geuing glory vnto God: and in doing nothing he doth all thinges, and in doing all thinges he doth nothing.

Thus hauing before sufficiently reprehended and condemned the presumption of mans wisedome and strength, he sheweth the true cause and also the chiefe master and gouerner of families and common weales: to witte, the Lorde him selfe. And here he v­seth a maruelous breuitie: he giueth to his beloued (sayth he) by sleepe. This sleepe whereof he speaketh must be referred to the rest and quietnes of the minde and conscience, and not to the rest of the fleshe or of the body. We muste labour and trauel as touching the body, but with a cheerefull conscience, looking as­suredly for the blessing of God: as in Genesis it is written, that all our welfare, and all that we haue consisteth in the blessing of God and not in our owne labour and industrie. Nowe he proce­deth, and that which before he briefely expounded, he declareth more at large in the same order whiche before he obserued, firste speaking of housholde gouernment, and afterwardes of politike gouernment.

Not onely the wordes, but also the phrase and manner of speech are diuine and heauenly, which the holy Ghoste and the Scripture here vseth. The meaning then is this: Behold, this is the wisedome, this is the rule and the meane to iudge rightly of housholde gouernment and matrimony, that children are an heauenly inheritance, that is to say, the gifte of God, and that the fruite of the wombe, that is, what so euer is borne of the wombe, is a rewarde, that is to say, the gifte of God. It is not besides the purpose, if, here for a difference yee sette children in the first place as the malekinde, and in the second place the fruite of the wombe, as the femalekinde of all liuing creatures, but specially of mankinde. But all commeth to one thing, that is to say, to be a Father or to be a Mother is not the worke of man, [Page 152] but of God. And albeit the husband begetteth childrē by his wife, & the wife conceaueth by y^e man, yet both are the gifts of God, and both are the blessing of God, as the text saith: God created male and female. He created them (saith the Scripture) to signifie that they are not their owne gouerners and creators, but both male & female are the creatures of God. Afterwardes he addeth more o­uer: and he blessed them, saying, increase and multiply. Out of this place of Genesis is this verse of the Psalme taken. For in that God giueth vnto vs children, it is no worke of ours, but it is the blessing of God. Notwithstanding the world, although it hath continuall experience of this blessing, doth neither vnderstande, nor consider the same. For the procreation of children, because it is a dayly benefite, and a continuall blessing, is nothing estemed. Thus the world walloweth in voluptuousnes, filthy lust and plea­sure, and these inestimable benefites wherein it liueth and walketh, it neither knoweth nor regardeth.

This is moreouer to be noted, that God did not so confusely blesse man as he blessed other creatures: but he adorned man with a peculiar blessing, to the ende we might vnderstand, that it is the gift of God to haue sonnes & daughters, and that neither the hus­band shoulde attribute to him selfe any thing as though he made his wife friutefull, nor the wife should attribute any thing to her selfe as though she conceaued through her owne strength and the benefite of nature: but should learne that these are in deede heauen­ly and diuine workes. Therfore some times we see that health­full and bewtifull women coupled with strong and healthfull hus­bands, and liuing in great wealth and pleasure, are barren and fruiteles notwithstanding. Whereby God would show, that to be­get and to bring forth children is the blessing of God, & commeth not of the power of man or the strength of nature. Contrarywise an other man that liueth poorely, & hardly can get a good meales meate, hath a house full of children. It is a true saying therefore of the Germanes, when they speaking of their children doe say: God hath giuen me childrē. But although this saying be in euery mans mouth, yet are there very few that know what this blessing is, or esteme it as they should doe, because it is ouerwhelmed and dar­kened with inordinate lust and other filthines of the flesh, with la­bours and trauells, with troubles, miseries and calamities. These thinges (I say) doe hide and darken this heauenly benediction, so [Page 153] that it seemeth to be now not a benediction, but rather a maledic­tion. For when parents dye and leaue their children without help and succour, when men see their children or their wiues stubborn, intractable and disobedient, &c. it seemeth to them that the male­diction far passeth the benediction. Wherefore the Scripture cal­leth vs back to the consideration and beholding of the matter it self and the substance of matrimony, which is the blessing of God, that in beholding the same we may ouercome what miseryes and calamities so euer we finde in matrimony.

And here appeareth our infirmitie and incredulitie. For this is the nature of vs all, that one discommoditie doth greeue vs more, then an hundreth commodities can make vs to reioyce. We see that he which hath an healthful body is more troubled with a push or a byle in his knee or in his elbow, then ioyfull for the health of his whole body besides: according to the Dutche prouerbe: If thou cary a man to Rome vpon thy shoulders, and hurte him ne­uer so litle when thou settest him down, thou losest all thy thankes. Example hereof we see also in vnthankfull children, that when their parentes haue brought them vp with great charges, either they desire the death of their parents, or else they are disobedient, and forget all the benefites bestowed vpon them. So it commeth to passe also in matrimony, that the benediction of God is darke­ned and ouerwhelmed with the malediction, as the worlde coun­teth it. The holy Ghost therefore doth here notably set foorth and amplyfie this blessing, to the end we should rather behold the au­thor and creator him selfe, then those troubles wherewith this ho­ly kinde of life is hid and ouerwhelmed. Let vs therefore diligent­ly set forth this word and in that let vs rest which we reade in Ge­nesis: And he blessed them. With this worde let vs arme and confirme our selues against those troubles and calamities, and say: If this our calling & kind of life be the blessing of God, I wil reioyce in the Lord the giuer of this blessing, how so euer the mat­ter fall out, be it well or euill, and I will assuredly perswade my selfe that this worke pleaseth God. For I know that my wife, my children, my house & family are the giftes of God, that thou maist write this title [it is the gift of God] vpon all that thou hast and doest possesse, and thus wrapping the blessing of God and diuine Maiestie in thy kinde of life, thou shalt ouercome all troubles and calamities be they neuer so great.

[Page 144]They that lack or neglect the worde and are without the feare of God, can not be thus perswaded of the state of matrimony, but they thinke that man and wife are coupled togither by fortune, and that children are begotten and borne of them euen as of swine. When they haue them that bring them vppe in wealth and plea­sure. Some time it commeth to passe also that the children of wise, excellent and notable men doe myserably degenerate, as many examples doe witnesse both in holy and prophane histories, and as commonly we see also at this day. Wherefore the holy Ghost calleth vs backe to the word of God, that we should learne that our bodyes are not our owne, but that if thou be a man, thou shouldest thinke that what so euer is in thee pertaining to a man, is the gifte of God: and euen so that children are Gods blessing and his gifte, and not thyne owne. Wherefore continue thou the creature of God, and perswade thy selfe that thy life and thy bo­dy, in that thou art a man, doe please God. Then mayest thou without any great trouble and with a good conscience enioy those thinges which God hath giuen thee, namely thy life, thy wife, thy children and thy goods, and if any troubles come, thou mayst ouercome them also by comparing the same with the other bene­fites, which thou shalt finde in thy kinde of life to be more & much greater, then all the troubles and calamities are besides.

Moreouer by the name of children he signifieth not onely the fruite of the wombe, but also what so euer is necessarye for the bringing vp, the clothing, and the nourishing of the same. For he that giueth and createth children, giueth and createth also with them necessary sustenance to feede & to nourish them, or else they can not continue. To some therefore God giueth more, to some lesse, yet so that he suffereth none to perish through famine, except it be to shewe his iudgement vpon some. Moreouer, children doe bring with them generally euē in their birth by a diuine working of God, what so euer is needefull for their sustentation, that they should not perish through necessitie. And although some times it hath so happened that mothers haue deuoured their children, yet a few examples do not take away this general rule. For these were speciall examples of the wrath and of the plage of God. It is one thing to speake of God as he is offended and sendeth plagues, and an other thing to speake of him as he gouerneth and nourisheth vs. Wherefore we see the children of such as liue miserably with [Page 155] bread and water to haue healthfull bodies, liuely, and well liking. Againe we see many folkes children which liue in great wealth and pleasure, to goe like ghostes, leane, pale and pining. And why so? because children are the gift of God, whom God him selfe hath created: Wherefore he giueth those things withall, which chil­dren can not lacke, as the first creation of man doth declare. For before that Adam was formed of the earth, God the maker of the earth prepared the same as a house for him to dwell in. And this house he left not empty and vnfurnished, but replenished it with all kindes of wealth, riches, and all good thinges, that he might shew vnto vs the posteritie of Adam, that he would be our father, would keepe, guide, and gouerne vs, and giue vnto vs all thinges plentifully, so that we would beleue.

Likewise, whiles the childe liueth yet in the mothers wombe, it is not able to helpe it selfe, but is nourished by God alone. For what is it able to doe, which lyeth yet without any sense? After it is come into the world, it hath the mothers breastes to nourish it, as a founteyne ordeyned to that ende and purpose: It hath bathes to wash it, it hath clothes to lappe it in, it hath the cra­dle to lye in, and such other thinges as it hath neede of. More­ouer, there are not onely women at hande to doe what so euer is necessarie about the infant, but Angells also,The mini­stery of An­gells about yong chil­dren & in­fants. as many nota­ble examples doe witnesse: And to what ende are all these things done? To shewe that God will preserue his giftes and benefites. Wherefore children are here to be taken, not for children onely, that is, for flesh, skynne and bones, but for all other thinges that perteyne vnto children. In like manner by the wife and the husband we must vnderstand, not their bodies onely, but their habitation, meate and drinke, apparell, and all other thinges necessary for the maintenaunce and gouernment of a family. And these are the excellent giftes of God whether they bee great or small: For God doth not distribute them to all men alyke: Notwithstanding although they bee but small, yet in that they are the giftes of God, they are great and liberall. For like as we rather esteme and regard the rewards of Princes by the boū ­tifull heart and minde wherewith they are giuen, then by the valewe and worthines thereof, be they neuer so small: euen so although God hath giuen vnto thee but a small portion poore­ly to susteyne thee and thyne withall, yet lette the good will [Page 156] and the blessing of God content thee, and thereupon rest, because thou knowest assuredly that God loueth thee and of loue hath gi­uen the same vnto thee: which if he take from thee againe, thou shalt be more able to beare it patiently, because thou knowest it to be, not thine owne, but the gift of God. Thus is thy mind quiet & at rest,Philip. 4. whether thou haue plenty or whether thou lacke. When thou doest thus cloth and apparell, and (as a man would say) in­corporate God with his owne benefites, then doe those benefites become more large and plentiful, how smal so euer in outward ap­pearance they seeme to be.

This may suffice as touching y^e meaning of the Prophet. Now it remaineth that we should say some thing concerning the gram­maticall sense and signification of the wordes: which, because of the Hebrew phrase and maner of spech, is somewhat obscure. For where the Prophet sayth: Children are the inheritance of the Lord, we may say: Children are the gift of God. For in the He­brew tongue this word inheritance hath a large signification. In­heritance the Hebrewes doe call the land diuided among the peo­ple by Iosua. Hereof it commeth that this word is applied to all donations and free giftes. For the land of Canaan was giuen on­ly to the children of Israell. Whereupon all possessions, proprie­ties, and free giftes are called inheritance. So is it sayde in the Psalme: Thy lawe is mine inheritance, that is, a gift which thou hast giuen vnto me. We vse this word otherwise, for that which is giuen to vs by our parents. But in the Hebrew tongue it is taken for a gift or a portion giuen of God.

Where he sayth: and the fruite of the wombe is his rewarde, we may say: Children are the bountifull, and the free gift of the Lord. It is a repetition of that which goeth before. As if he sayd: The benefite which we receiue of the Lord, as it were by inheri­tance, is children: the gift which the Lord bestoweth vppon the godly and proceedeth from his liberalitie, is the fruite of the wombe: So that inheritance and reward signifie both one thing, that is to say, the gift and liberalitie of the Lord. So we reade Ie­remy 31. Refrayne thy voyce from weeping & thyne eyes from teares: for thy workes shall be rewarded, sayth the Lorde. Also Matth. 5. Reioyce and be glad, for great is your reward in hea­uen. Likewise 1. Cor. 15. Be ye stedfast, for as much as ye knowe that your labour is not in vayne in the Lord, that is, it shall be re­warded.

[Page 157]This is the doctrine of the holy Ghost concerning the true and Christian gouernment of housholds and familyes, to beleeue that children and all thinges else are the gift of God. When we assu­redly know [...] that we receiue all things at Gods hands as the on­ly giuer thereof, then do we learne by a goodly consequence, which the holy Ghost here teacheth vs, how we may beare & ouercome all miseries and calamities: so that, if either wife or children dye, or if any other aduersities or miseries happen, we may say with holy Iob: The Lord gaue and the Lord hath taken away: bles­sed be the name of the Lorde. For reason being now lightned by the word, doth acknowledge Gods blessing, and giueth thankes vnto him for the same, and in aduersitie doth not repugne or re­pine against the will of God. Not that we can lose the giftes of God without sorowe and heuinesse of the flesh: for we doe not here goe about to comfort the fleshe, but the spirite. Albeit the very Sainctes and children of God also doe feele these troubles: not­withstanding they are not oppressed and ouercome therewith. Like as Iacob was in great anguish when he had lost Ioseph: yet he did not despaire, he did not blaspheme, but suffered this calami­tie patiently, because he knewe that, as Ioseph was the gifte of God, so he was taken away againe also by God. He therefore that hath a minde thus prepared and instructed, shall not be ouercome with any troubles or calamities, be they neuer so greeuous. But it is not enough to learne these thinges by hearing and by reading of bookes onely, but experience and practise thereof is also requi­red, without the which this housholde gouernment can neuer be learned, this blessing of true and christian matrimony cannot be vnderstand: As we may see in those which setting God aparte, be­hold nothing else but fortune and chaunce. These men, when they enter into matrimony to no other ende but to liue in lust, wealth, and pleasure,Note the end of those men that are not thankfull to God for their wealth and welfare, but attribute all to fortune and chaunce. and to aduaunce their children by their wisedom and policie, to great riches, honour and dignitie, do find that all things fall out cleane contrary, so that both they, their wiues, childrē and riches doe miserably perish, because they are ignorant that there is no successe without the blessing of God. On the other side, they that inioy these giftes as the blessing of God, with thankful harts for the same, although they fal into many troubles and afflictions, are not withstanding of a quiet and cheerefull conscience.

This is a similitude taken of warre, and pertaineth to politike gouernment. The how in y^e hand of the strong archer is not drawn in vaine, as Dauid saith of Ionathan. The arrow or dart of Iona­than neuer turned back, that is, it neuer missed but perced & woun­ded. Wherefore Esay calleth the Apostles arrowes: and likewise Zachary. The meaning then is this. It is the gift of God to reign at home in peace without sedition, and to obteine victory abroade. And without this gifte in ciuill gouernment there is no successe, nor victory in battail. For in the common weale are alwayes moe enemyes then friends. Moreouer the greater part is alwaies euil, & commonly ouercommeth the better, if God do not help. Wher­fore to haue a flourishing common weale, it is a speciall gifte of God. Yong men therefore must defend the common weale & stand in battail against the enemy. For they are like arrowes or dartes, which strike and perse because they are sent of God. For olde men are not meete for warre, according to that saying: Youth musts trauell, midle age must giue counsel and old men must pray: That is, yong men must labour and take paines for the defence & main­tenance of the common weale. They that are more ripe in yeares and wisedome, must helpe the common weale with graue counsell and good aduise, and they which are olde and impotent must pray for the prosperous state and good successe thereof.

But here note what an excellent title he giueth to those that do defend the common weale, when he calleth yong men the gifte of God: such yong men he meaneth as are vertuous and feare God, whom God maketh mightie arrowes or darts to ouerthrow their enemyes and winne the victory. For this euen the Gentiles also learned by experience, that victory did not consiste in the strength and power of man, but was giuen from aboue, and that industrie and wise policie were of more force then armour & weapons, So hath it often times come to passe that great armies haue bene vanquished and put to flight with a small power. Not that we shoulde not prouide armour and weapons, souldiers and men of warre for the defence of the common weale: but because the Magistrate, if he must needes make warre, should neither presume of him selfe, nor yet despaire, whether he haue many souldiers or whether he [Page 159] haue fewe, but considering his charge and calling, whereby he is constreyned to enter into battaile, should seeke and aske from hea­uen helpe and victorie, saying: Lord in thy hand is strength and victory: be thou my helper, fight thou for me: Like as on the o­ther side, if in the strength, power and multitude of men thou exce­dest thyne enemies, yet mayest thou not therefore thinke thy selfe sure of the victory, but thou must aske it of God, and say: Lord, victory is thyne, which if it be thy good pleasure to giue vnto me, I will thanke thee and praise thy name therefore. But if through our ouerthrow it be thy will to punish our sinnes, beholde, here I am. Such a confidence, although it be but in the Magistrate, the guide or captaine alone, which acknowledgeth his charge & cal­ling, and asketh helpe and succour of God, shall vndoubtedly ob­teyne the victory: like as Iephta did. He in his office and calling would gladly haue liued in peace togither with his people: But this could not Ammon suffer. Wherefore Iephta seeing that he was constreyned to fight, prayed for the helpe & assistance of God against his enemies, and so obteyned the victory. For he acknow­ledged that strength and victory came not of him selfe, but of the Lord, as his onely gift. So King Dauid had many and notable victories ouer his enemies, one after an other. By what meanes? Forsoth he had armour and weapons, with al furniture of warre, he had mighty armies both of horsemen and footemen. But victo­rie (sayth he) consisteth not in these thinges. Therefore he prayed that God would giue him victory, and hoped to receaue the same no otherwise then at his handes alone. Upon this confidence and trust followed vndoubted victory. Salomon therefore teacheth in this verse that victory is the gift of God. And like as arrowes which are shot with might and violence, doe wound and pearce: e­uen so yong men are valiant in warre, not by their owne strength, boldnes and presumption, but by the blessing of the Lorde alone. Children of youth. This is a phrase of the Hebrew. As much to say as yong men. As the child of death they call him which is ap­poynted to death. Or it signifieth yong men begotten and borne of their parents in the tyme of their youth which are strong and a­ble to stand in defence of the common weale.

[Page 160]He setteth forth the former similitude more plainly, and by the quiuer he vnderstandeth the common weale, as in the verse going before by arrows he vnderstood yong men. As if he sayd: That is a happy Prince, and that is a happy common weale, which hath this blessing, and knoweth it to be the gift of God. Uictory and peace must needes be there.

To speake in the gate is a phrase vsed of the Hebrewes. And it doth not onely signifie to speake, but to speake politikely, that is, to make lawes, to gouerne by lawes, to defend the godly, to bridle the wicked, &c. And it is as much to say as where such yong men are, the Magistrates are able to speake in the gates: that is, they are able to defend the common weale, they fruitfully trauell in the affayres thereof, they mainteyne good lawes, &c. But heare what he addeth moreouer, that such haue alwayes enemies which doe not onely withstand them, but also hate them and speake euil of them. But all this must they learne to beare. For if they will be discouraged through the malice of y^e wicked, if they seeke to please and feare to displease, there must needes follow a confusion of all thinges. As we may see in Princes Courtes, where men seeke to please, and to liue in fauour, and therefore they will reproue no­thing, least thereby they shoulde purchase the displeasure of the Prince. They will be in authoritie and liue in the Court for re­ward, promotion, and glory, and not to serue the Prince and the cōmon weale. And hereof commeth it that there is no right forme of gouernment any where to be found. Wherfore let such as feare to offend and can not beare the displeasure and hatred of men, take no office, no rule or authoritie vpon them. Who euer gouerned a kingdome more holily then Dauid? and yet when his seditious sonne Absolon spake euill of him to the people, he easily founde those which did beleeue him. And why so? Because Dauid was a holy King, and did not winke at the sinnes of his subiects, but pu­nished them sharply according to their desertes. This thing pro­cured vnto Dauid the hatred of the people. Afterwards when his owne sonne tooke vpon him to be the captaine and author of sedi­tion, they were easily perswaded to forsake him their Lorde and King & rebelled against him. For it can not be but that he which wil doe his duety vprightly in his calling, not omitting nor negle­cting the fame either for feare or for fauour, must needes stirre vp against him the hatred of the wicked.

[Page 161]Wherefore this clause, to speake with the enemies in the gate, must not be barely vnderstand, as of a matter of light importance. For it signifieth the great care and trauell, the faithfull diligence and vigilancie of godly Magistrates in their vocation, that is to say, to make good lawes and to execute the same, to constrayne the wicked to obey them with punishment, with bondes and imprison­ment, to stirre vppe the fury of the malicious and spitefull, &c. So that he which ruleth must so rule, that he shall neuer be without the feare of great daungers if he respect the outragious boldnes and presumption of the wicked. For he shall finde that to rule is nothing else but to heape vpon him selfe dispite and malice, and to cast him selfe into the iawes of a byting and a cruell beast: As Aeschines when he gaue ouer the gouernment of the common weale of Athens, sayd that he was deliuered from the common weale, as from a madde and a raging dogge. And Bias sayd, that the office sheweth what the man is. For howe many common weales, how many Princes shall ye see at this day, which keepe their people and their nobilitie in the reuerent and due obedience of their lawes? For, to rule, of all the workes and affayres that belong vnto man in this worlde, is the greatest and the hardest. Moreouer, like as he which entreth into matrimony and marrieth a wife to no other ende but to accomplish his owne lust and plea­sure, is deceiued, and wrappeth him self in great and infinite trou­bles: euen so he that taketh vppon him any office in the common weale for reward, estimation and glory, findeth all things cleane contrary to his expectation, if he endeuour to rule and gouerne as he should doe. Wherefore it followeth, that they being oppressed with troubles and trauells, become impatient and forsake all to­gither.

Wherefore the Magistrate must learne that in gouernment these vices are not lacking: to witte, hatred, rebellion, sediti­on, discord, ingratitude, and a thousand daungers: also trou­blers of the common peace and quietnes, which are enemies to his life, his goodes, his name and estimation. What shall the Magistrate here doe? First let him know that power and autho­ritie is the ordinance of God, perswading him selfe that he is ap­poynted to rule and gouerne by the will of God. When he hath thus done, let him arme and confirme his mind agaynst all trou­bles and daungers, and let him boldly and cheerefully doe his [Page 162] duty in his calling, though the people rage neuer so much. Then will God adde his blessing vnto his labours: he will helpe and as­sist him against his enemies as here he sayth: He shall not be a­shamed when he speaketh with his enemies, that is to say, diso­bedient, rebellious, & seditious persons. Againe, Psal. 144. which doth subdue my people vnder me. Also, Ps. 7. The Lorde is iudge ouer the people. As if he sayd: It lyeth not in my power, policie or wisedom, to rule this people. It is the Lord therefore that gi­ueth obedient people, which notwithstanding, naturally hateth the Magistrate. For euery man loueth libertie, and wil not be sub­iect to lawes. As at this day we may see in the nobilitie, which would liue in all libertie to doe what they list, without any punish­ment or regard of lawes. If the higher powers go about to bridle them by lawes, they fall away and become traitours and rebells.

Against such great enemies and daungers the holy Ghost com­forteth the Magistrate in this place. When thou makest lawes for the common weale, sayth he, and f [...]ithfully executest the same, thou shalt not be ashamed: For God will giue thee yong men which shall be able to helpe thee. For often times we see that one or two good men by their wisedom, grauity and seueritie do keepe a whole multitude in good order. But cōtrariwise, they that wink at all thinges because they will not displease, are but paynted i­mages and good for nothing.

Here haue ye a Psalme as touching both ciuill and houshold gouernment, enstructing a godly man howe he shall behaue him selfe in both kindes of life, to the ende that he neither fal into secu­ritie by too much successe, nor be discouraged by trouble & aduer­sitie. Both which things happen to the vngodly, which rashly and without the feare of God either enter into matrimony or take vpō them any office in the common weale. For since they are ignorant that God is the gouerner of these things, they will needes rule all togither by their owne wisedome and policie. Hereof it followeth that they are miserably ouerthrown in their own deuises and pra­ctises, or else they fall into such securitie that they rule and reigne with all crueltie and tyranny: Wherfore, as this doctrine is most necessary and profitable, so we whom God either hath or hereaf­ter will thrust into these kindes of life, must labour to atteyne, and to follow the same: wherein we shall be profitable both to the com­mon weale and to ourselues. Then shall our seruice, our labours [Page 163] and trauels please God, & he, as he hath promised, will giue good successe thereunto, and will shewe that he hath pleasure in them that feare him, and in all them that trust in his mercy.

The 128. Psalme. Blessed is euery one, &c.

In the former Psalme the Prophet intreated of both kindes of life,The argu­ment of the Psalme. that is, both of policie and housholde gouernment. The same thing in a manner he doth also in this Psalme, but yet after an other sort. For albeit in this Psalme he ioyneth houshold go­uernment or matrimony with polycie and politike gouernment, and wisheth the blessing of God and peace vnto them both, yet hath he here a more respect to housholde gouernment, because it is, as it were the fountaine and beginning of politike gouern­ment. For the children which we bring vp and instructe at home the posteritie will afterwardes make gouerners of the common weale. For of houses are made cities, of cities shires, of shires a common weale or kingdome. Housholde gouernment therefore is called the fountaine of policie & politike gouernment. For where housholdes and familyes are not maintained, there can be no Citie, no common weale, no kingdome. Wherefore to this Psalme we will giue this title, that it is an holy hymme, or a song in the praise of matrimony, whereby the Prophets comforteth such as liue in that holye state, wishing vnto them and promising all felicitie and blessinges of God. These things may afterwarde be also applyed vnto polytike gouernment. For as God blesseth matrimony because it is the ordinance of God and a kinde of life which highly pleaseth God, euen so is the Magistrate also orday­ned of God and hath a certaine promise of the blessing of God.

And here appeareth the wisedome of the holy Ghost, which hi­deth from vs those thinges that in this kind of life are greuous or odious, and speaketh onely of those which are most meete to per­swade and are good thinges in deede. The world doth the contra­rie. For it is not onely ignoraunt of the good things which are in matrimony, but also if it see any such, it estemeth them as nothing because of the troubles which presently it feeleth. No maruel is it therefore, that when wicked men speake of this kind of life, they [Page 164] speake after an other sort & with other words, then the holy ghost is wont to speake. For they follow the sense and iudgement of the flesh onely, and see nothing else either in ciuill gouernment or in matrimony and housholde affaires, but those things which seeme to be painfull, hard, and full of trouble: And not onely so doe, but those thinges also which in these kindes of life are diuine and hea­uenly in deede, they doe not perceiue, because of those small trou­bles and discommodities which touch the flesh. And hereof come these sayings: There is no citie without a burde [...], that is, without a woman. A wife is a necessary euill. To bury a wife, is better then to marry her. If we could be without women, we shoulde be without great troubles: And such other like sayinges tending to the dispraise and reproch of women.

The cause why men doe thus peruersely iudge, is this, that the flesh is to poysoned with originall sinne, that it can not be content to beare the punishmentes of sinne. It seeketh after such thinges as are sweete and pleasaunt: but troubles and trauells it can not beare. Wherefore either it flieth altogither from matrimony and all ciuill affaires, as the Epicures and bellygods doe, or else abu­seth the same to his owne lust and pleasure. So blind is it through originall sinne with the desire of pleasures▪ glory and riches. Ne­cessary it was therefore to apply some medicine vnto our corrupt nature, and somewhat to represse and to bridle the wanton fleshe with those troubles which are both in matrimony and in ciuill af­faires.

Wherefore, when we reade these praises of matrimony in the holy Scripture, and compare them with the iudgement of man, we shall see the one to be clene contrary to the other. We must say therefore that these thinges are true according to the spirite, but according to the flesh they are not true. So where he sayth after­wards of the godly married man: Thou shalt be blessed & it shall be well with thee, the flesh thinketh the contrary, and iudgeth the married person to be most miserable and most vnhappy, because he is constrayned to get his liuing with great labour and trauell. For the world knoweth not the thinges that pertaine to the holye Ghost, and the good things and great blessinges of God that are in matrimony, it seeth not, but resteth onely in the creature, and se­eth not God creating, gouerning and blessing the creature.

Contrariwise y^e holy Ghost loketh to y^e creator, & magnifieth the [Page 165] blessing of God, although it be ouerwhelmed with neuer so many afflictions and tentations. And for the troubles and discommodi­ties that are incidēt to these kinds of life, either he couereth them, or else he maketh them lesse then they be. And this the world can not doe. The wisest men therefore (as in histories we may see) did refuse to beare office in the common weale, or to deale in publike affaires. The same thing commeth to passe also in matrimony. For yong men will hardly suffer this yoke to be layd vpon them, as the olde man sayth of them in the Poet. They (sayth he) which are in loue (he meaneth vnchast loue and fleshly lust) can not abide to heare of mariage. They wil not forsake their filthy pleasures to liue chastly in holy matrimony. And if there be any which tho­rough vehement loue are brought vnder this yoke, when they see no such successe thereof as they looked for, but that some troubles or other doe follow, which they being blinded with loue could not foresee, then they complaine, then they repent y^t euer they brought them selues into such bondage: hereupon it followeth that the hus­band will rather beare with all wickednes in an harlot & a strum­pet, then with any litle fault in his owne wife: as also the wife, except she be very godly, will sooner winke at the wickednes of an adulterer, then at the small offences of her owne husband. For na­ture can not beare these yokes, if men be not well instructed by the word, and lightned by the holy Ghost, and so looke vnto the creator, who hath ordeyned both families and common weales, & will haue them to be gouerned and guided by this miserable and frayle flesh. They that haue not this knowledge, are soone prouo­ked to impatiencie when they see that all thinges haue not such successe as they would.

Wherefore euen such as are godly minded, must be taught, ex­horted and stirred vp, to behold some thing aboue & beyonde these troubles, reiecting the iudgement of the wise men of this world, and to looke to the true and inestimable good thinges which God hath hidden in these kindes of life. Then shall they more easily beare their troubles, and shew their obedience vnto God when he sendeth diuerse tentations. And to this ende we will enterprete this Psalme, this mariage song, that we may behold those spiritu­all good things which God hath hidden in matrimony, & esteme the same accordingly, to the end that we be not like to this world, which seeth the works of God, and yet doth not vnderstand them, [Page 166] and heareth the blessing and sweete promises of God and doth not beleue them.

First of all here is to be noted, that the Prophet doth not by and by enter i [...]ts the promises of God concerning matrimony, as though they were giuen onely in respect of matrimony: but he be­ginneth with the first table, & calleth him blessed that feareth the Lord. And this he doth, to shew that the world doth not vnderstād what it is to marry a wife and to liue in the state of Christian ma­trimony. Wherefore if any troubles come, it can not beare them patiently, and therefore it is not blessed, but rather miserable and vnhappy. But he that feareth the Lord, whether he be called to a­ny gouernment in the common weale, or marry a wife, is blessed, what successe so euer follow thereof.

For it may be that euen they also which feare the Lord, shall haue no good successe in matrimony, but shall be coupled eyther with wicked, or with froward and disobedient wiues, or else they shall be otherwise shaken with one tentation or other, as with the vntimely death of a good wife, or with vntractable and degenerate children, or with barennes & lacke of fruite. Here, if a man be god­ly and fearing God, he shall soone ouercome these troubles & ten­tations. For thus will he thinke with him selfe: I haue mette with such a wife as is vnto me many wayes a great crosse and vexation: with whom no man else could quietly liue one day. But this gift God hath giuen me, that I should know and acknowledge him to be both my creator and father, and to learne patiently to endure & abide his good will and pleasure, &c. with this gift are ouercome, not onely all the troubles and miseries of matrimony, but all cala­mities besides what so euer.

The Prophet therfore beginneth this holy hymne, or this ma­riage song after this maner: If thou wilt be happy and blessed, & hast a mind to liue in the state of matrimony, this shalt thou finde, that the Lord will giue vnto thee a wife, house, and children, with other commodities. But aboue all things see that thou feare God, and in the name of God begin this kind of life. This is a profita­ble doctrine, which here y^e holy Ghost setteth forth euen at the be­ginning, [Page 167] to the ende that he which can not liue a single life, should begin his matrimony with the first commaundement, and calling vpon God for his help & succour, should come forth into the pre­sence of God, and say: Lord, thou sayest vnto me in thy word, that thou art and wilt be my Lord and my God. Thou hast made me a man, or thou hast made me a woman. This is thine owne creati­on, and this is thine owne worke. I did not so make my selfe, ney­ther was I so made by fortune or chaūce. Giue good successe ther­fore vnto thy creature, & graunt that I may be a happy husbande, or that I may be a happy wife, &c. that so we may beginne in the feare of God, that we be not secure & careles, or presuming of our owne strength, nor rashly enter into this kind of life, like sauage & brutish people, and such as neither know nor feare God: but may call vpon him who hath created vs to this kind of life. Then shall all thinges come luckely to passe, then shall they haue good suc­cesse.

The holy Ghost beginneth his holy hymne after an other ma­ner then other Poetes doe. For he exhorteth vs that we shoulde first of al call vppon God, and conceiue in our harts a sure trust of his mercy. For God will not turne his eare from thee if thou call him thy creator, but will againe acknowledge thee to be his creature, and will not deny this to be his worke, that thou art a man, or that thou art a woman. But presumption he ab­horreth, and will not haue thee to beginne this kinde of life tru­sting in thine owne policie, but rather that thou shouldest suspecte the same, knowing that God will not prosper thy doings and po­licies, except thou aske counsell of him. Therefore sayth hee, Blessed is the man that feareth the Lord. For we haue dayly ex­amples before our eyes, that at the beginning there is often times vehement and feruent loue betweene man and wife, whiche after­warde is easily quenched, so that either they liue miserably and vnquietly togither, or else the one forsaketh the other. Some times they are so drowned in wealth and pleasure, that they liue all togither without the feare of God: And this is a farre grea­ter misery. But worthely doe these miseryes and calamities fal vppon them. For why doe they not ioyne withall the feare of God?

Here thou muste learne therefore to liue in the feare of God, who hath created thee that thou shouldest be a husbande, or that [Page 168] thou shouldest be a wife, and he will also gouerne, blesse and pros­per thy mariage. But if thou wilt not acknowledge him to be thy gouerner, but wilt rule thy wife and thy family after thine owne fantasie, without inuocation and prayer vnto God, it will followe that either thou shalt ouerthrow all togither, or shalt be so blinded with continuall successe, that thou shalt fall yet into farre greater euils. God wil be feared and serued: that is, he will haue vs to confesse and acknowledge that what so euer we take in hande, can not prosper or haue any good successe without his helpe and assi­staunce.

It is very profitable and necessary, with all diligence to teach this doctrine to those which are yet young, that they may know it and follow it. The cause is this, for that matrimony remayneth in the world and in the flesh, that is to say, euen in the middest of De­uils. The husband, as touching the fleshe, soone lotheth or hateth the wife or the wife her husband. What is the cause hereof? Euen this is the cause, for that matrimony consisteth in the fleshe, which is wholy corrupt & poysoned with sinne. This (the flesh I meane) Satan inflameth with hatred and euery light offence, or else with ielousie. Wherefore if thou looke not vnto the wil of God, thy ma­trimony can neuer be vnto thee either stable or comfortable.

Wherefore youth must be well enstructed as touching matri­mony, that when any man shall marry a wife, he may liue with her in the fauour and blessing of God, and say: Lord, this is thy gift, that I am a man. This wife also is thy gift. We are in the worlde and this fraile flesh, and in the middest of deuils the disturbers of matrimoniall loue. Giue vnto vs therefore thy blessing, that albe­it some offences doe rise betwene vs, yet thy blessing and the reue­rent consideration of thy giftes, wherewith thou hast endued vs in this our matrimony, may vanquish and ouercome the same, &c. This is the cause why he beginneth this verse with the feare of God, that he may take from vs all presumption, lest we shoulde thinke that we shall haue and enioy all thinges as we our selues haue imagined. For so shal it not be: or if it so come to passe, it shal not be without a greater mischiefe, euen the reiecting of the word and knowledge of God. The meanes to escape this, is to feare God and to trust in him, and so in the name of God with humble prayer to begin matrimony, committing the successe wholy vnto God.

[Page 196]In the Papacie they most wickedly defaced this holy instituti­on, For they called it the secular state, and marryed folkes were taught to recite in their priuate confession among other sinnes, the company betwene man and wife. Amongst the blind popish Sophisters and schoolemen there was a disputation as touching veniall and mortall sinne in carnall copulation (as contemptuous­ly this carnall Spiritualtie calleth it betwene man and wife. But these were both vaine and wicked disputations. And hereof Au­gustine semeth to haue giuen an occasion when he saith, speaking of veniall sinne, that it is like to the sinne of married folkes, for the which (saith he) men doe pray: Forgiue vs our trespasses. True it is in deede that this companing of man and wife togither ought to be moderate, to suppresse the feruencie of fleshly desire: And like as a measure ought to be kept in meats and drinkes, so god­ly married folks ought not to yeelde to much vnto the flesh. For this burning desire and foule lust wherewith the flesh is enflamed, commeth of sinne. Therefore for the punishment of this lust, is an­nexed withall the bitter wormewood of many cares and troubles which men haue for liuing, for children, for the gouerning of pri­uate and publike affaires, besides the offences of their familyes, their neighbours, &c. All these thinges are cast vppon the flesh as salt to season the wantonnes of the same: For whose infirmity God by matrimony would prouide, but not encrease the desire and lust thereof.

This doctrine then must first be taught (for else can not matri­mony be happy, comfortable and pleasing God) that such as en­ter into the state of matrimony should feare God, that is to say, they should cast away the presumption of their owne deuises and policies, and giue them selues to humble prayer, desiring of God a good, a chast, and obedient wife, and also good successe in other thinges, and that if any thing happen contrary to their expectati­on, they may take it in good part that their hope is deceaued and their policie disapoynted.

And here the Prophet doth not onely require that whiche is commaunded in the first precept, to witt, that they should giue vn­to God his due worship, that is, they should feare God and trust in his goodnes and mercy, (for this is the seruice which we owe vn­to God) but he addeth moreouer: Blessed is the man that wal­keth in his wayes, that is to say, which doth the workes also of the [Page 170] first table, which yeeldeth obedience vnto his parentes and to the Magistrate, which committeth no murther, which doth nothing that may be hurtfull vnto others, which defileth not him selfe with harlots and whoredome, but marrieth a wife to this ende that he may liue chastly and auoyd such wickednes. The Papistes were wont to sing and yet doe sing this Psalme, but they vnderstande it not. For they follow Hierome, which vnlearnedly and very vn­godly thus reasoneth against matrimony. If married folkes be blessed (saith he) it followeth that Isaac before he was forty yeres olde, & likewise other holy men whiche had no wiues, were not blessed with this maner of blessednes. But we know that y^e psalme speaketh not of those which are priuileged,A priuilege as touching continencie and to whom it is giuen. as Ieremy had a com­maundement that he should not marry. Iohn Baptist for a singular purpose abstained from mariage: as our Sauiour Christ also did. Let them which haue this gift saile on with their owne winde and keepe the course appoynted vnto them of God. But let vs which haue not this gifte, & are without this priuilege of these excellent men, learne this verse: that is, in the feare of the Lorde let them marry and so walke in the wayes of the Lord. And let them know that they may so liue in this kind of life, that both they may feare the Lord and walke in his wayes, contrary to the vaine perswa­sion and deuilish doctrine of the Pope and the whole Papacye,Chast matri­mony can not stād with the vnchast and filthy re­ligion of the Papistes. which dreame that matrimony is such a kinde of life as is eyther cleane contrary to religion, or not agreeable to the same.

This must they learne also which are married, that they must labour. For the law of nature requireth, that the husband should sustaine and nourish his wife and his children. For after that man and wife doe know that they ought to feare God their creator, who not onely made them, but gaue his blessing also vnto his creature, this secondly must they know, that some thing they muste doe that they consume not their dayes in ease and idlenes. Hesiodus the Poet giueth this counsel, that first thou shouldest get thee a house, then a wife, and also an oxe to till thy ground. First he would haue thee to prouide an habitation where thou mayest dwell with thy wife and children: then a wife, but yet so that thou be not with­out [Page 171] an oxe also to plowe the ground: that is, thou must haue some thing wherewith thou mayest maynteyne and succour thee and thyne. For albeit that our diligence, care and trauell is not able to mainteyne our family, yet God vseth the same as a meane by the which he will blesse vs. So neither to the husband man the sowing of his seede, nor to the preacher his trauell in preaching the word is sufficient to mainteyne his liuing: yet God by these or rather with these, giueth vnto them wherewith they may liue.

Wherefore the Prophet would haue all married folkes to liue in the sweate of their faces, and to be exercised with labour, that they may tame the flesh and mortifie the lustes thereof. For they that liue in idlenes, walke in the wayes, not of the Lord, but of the deuill. For neither are they, neyther liue they in the ordinance of God: for God hath ordeyned labour. And here behold the wise­dom of the holy Ghost. Labour is one of the discommodities of matrimony. But howe wel here doth the holy Ghost hide this dis­commoditie, when first he sheweth that labour is commaunded of God, and afterwardes promiseth that although it seeme to be ne­uer so hard and so greeuous a thing, yet by it God will blesse vs. This is in deed to mingle wormewood with suger: like as also Iesus Sirach adorneth labour with this commendation, that he sayth, it was ordeyned of God, and he hath also a pleasure therein. Great neede haue we of this admonition because of our corrupt nature. For most true it is that the nature of all men, as the Poet sayth, is prone and ready to fall from labour to filthy lust and flesh­ly libertie.

This holy hymne therfore teacheth the husband w^t his spouse, that in their matrimony they should feare God and put their trust in him, and not in their riches, their wisedom and policie. Moreo­uer he forewarneth them what discommoditie they should finde in matrimony, namely that they must worke and liue with the labor of their owne handes. Nowe, where there is a lust remayning in the flesh which ioyneth man and wife togither, yet is not this the principall knot. For such occasions and such troubles may follow whereby this knotte may soone be loosed. But these are the true knots of matrimony, to know that euen this labour of thy handes and care for thy family are an acceptable sacrifice vnto God: that the wife, when she giueth the breast vnto her infant: the hus­band when he laboureth vntill he sweate, and tyereth his body [Page 172] with labour to succour him and his, doth such seruice vnto God, as farre passeth all the seruice, and all the worshippings of the Pope and his religious rout. For marke I pray you what the Prophet sayth: Thou shalt be blessed and it shall be well with thee.

This consolation therefore is very necessary against this of­fence, and this peruerse iudgement of the world, to the ende that they which are married may know, that God hath ordeyned this kind of life, and that in it they should labour and sweate, and beare the malediction of originall sinne, which malediction began in pa­radise, and is layed vppon vs all: and moreouer, that they should know, that the holy Ghost pronounceth them blessed which are diligent in their calling, and labour cheerefully. These things are suche, as are able to encourage the godly to beare willingly all troubles and miseries what so euer. For what canst thou desire more? First thou hearest that God will so blesse thy labours that thereby he will giue thee a liuing and all things necessary for this life. Moreouer, thou hearest that he hath a pleasure in thy labour and approneth the same, yea and accounteth it for a most accep­table sacrifice. For it is not labour alone, but a worke of obedience and of thy vocation. These thinges the wicked know not, & there­fore either they seeke ease and rest, or else if they must needes la­bour, they are very impatient: For they doe not see with the eyes of the spirite, but iudge all togither according to the eyes of the flesh: which eyes can see nothing but troubles and miseries. But the spirite reyseth vp and comforteth the godly with this comfort, that God will both blesse them by the meanes of their labour (for if he giue any thing to those which are idle and slothfull, he giueth it but to their destruction) and that this sweate & this trauell plea­seth God highly. Here are two great commodities for one discom­moditie, which the flesh seeth onely, and no more.

But here we must note that this is not called labour only when the body is exercised and weeried, but the care and trouble of the mind is also a labour. For the Prophet vseth here such a word as signifieth not onely that labour which is done with the hande, but also the discommodities, the sorrowes and vexations wich in our labour and with our labour we doe susteyne. Such troubles in fa­milies and housholdes doe chaunce very often. Many tymes it commeth to passe that when the husband doth his duetie carefully and diligently, his wife is vnquiet and ful of strife, his children fal [Page 173] sicke, his seruaunts are not onely negligent, but also deceitful and vnfaithful. These thinges we call not labours, but sorowes and vexations: and yet notwithstanding the Prophet comprehendeth both vnder the name of labour. So that whether we seeme to bee afflicted either in doing or in suffering, that is, either in bodily la­bour or vexation of the mind, all this shoulde we patiently endure, & think that God hath not giuen vs this life that we should spende it in ease, in idlenes and vaine pleasures. For this cause he sayth to the woman: I will multiply thy sorrowes whiles thou art with child, and in sorrow shalt thou bring forth children. For great are the sorrowes and the troubles of a woman euen before her trauell also. And in her trauell how neare death is she? Likewise he saith vnto the man: Cursed is the earth for thy sake. In sorrowe shalt thou eate of it all the dayes of thy life. Here thou seest that this la­bour and this sorrowe is appoynted to endure, not for a day, or a yeare, but for all the time of thy life. Here will some man say: If it be so, it is better to be vnmarried & to liue in whoredom. Proue, and see whether thou canst bring thy selfe out of these troubles. Nay, in so doing thou shalt more miserably entangle thy self there­in, and heape more horrible calamities vppon thine owne heade. For by this meanes thou shalt procure vnto thy selfe the wrath of God and an euill conscience, and thyne owne hart shall condemne both thee and thy deuilish life. For whilest thou followest the plea­sures of the flesh, thou shalt fall into the bitternes of the spirit, and what that is, thou shalt feele when the time commeth. For one droppe, as you would say, of an euil conscience swalloweth vp a whole sea of worldly ioyes and pleasures. How wilt thou then do when through thy wicked life thou shalt be compelled to suffer the torment and vexation of conscience not for one day, but for many yeares? On the other side, where as a merry and a quiet consci­ence is, being wel perswaded of the fauour and blessing of God, there is also euerlasting ioy, which doth so swallowe vppe those droppes of worldly sorrowes and troubles, as the heate of the Sunne consumeth morning dewe.

Is it not then a greate madnes so to feare and to shunne those small droppes & litle sparkes of labour, when thou seest that God hath seasoned and sweetned them with moste sweete and pleasaunt sugar, in that he saith here to all those that laboure and suffer the discommodities and troubles of matrimony: Thou art blessed & [Page 174] it shall be wel with thee: That is, where as thou art placed in this kind of life, wheras thou labourest and art many wayes trou­bled, tempted and afflicted, and sufferest nowe this trouble nowe that, this doth not onely please me, but to thee also it is very pro­fitable, that by this meanes the flesh may be mortified and origi­nall sinne suppressed, and thou in matrimony (as in a schole) maist learne this heauenly wisedome, namely, to abyde and endure the will of God patiently, and mayest haue thereby a thousand occasi­ons to declare the patience and loue, which out of matrimony and in the single life thou could neuer haue. They that so liue in matri­mony, when they are moste miserable, are, euen then most happy and blessed. Contrariwise they that doe not so liue, are moste mise­rable. For they suffer the labours & troubles which this life can not be without in such sort that they ioyne sorowe to sorowe & one calamitie to an other. Hereof riseth strife and variance betwene the husband and the wife. Hereof it commeth that the one so ab­horreth the other, that 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.

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 [Page 175] 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 or passiue, that is, which ei­ther come vnto vs by labour & tra­uel, or which we suffer in­wardly or outwardly by anye meanes. 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,Matth. 9. but not after one maner. Let them therefore to whome it is giuen to That is, to liue chast without ma­trimony. 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 [Page 176] 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.1. Timoth. 4. 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.

[Page 177]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 holy and a profitable kind of life, & is worthy of the commendation which this Psalme here giueth vnto it▪ although the flesh and the world can not praise it because of the incommodities and troubles which it bringeth with it, but highly extolleth the single life. This is not to follow the word of God, but the iudgement of the flesh, which commen­deth giftes and maketh a difference of them according to his own fantasie, and thinketh to serue God more truely and purely in the single life, then in matrimony: as Hierome doth in his pestilent bookes which he writeth against Iouinian: who sheweth him selfe to haue more learning and iudgement in his litle finger then Hie­rome hath in all his body. For he ought not to haue praysed vir­ginitie with the reproch and disprayse of matrimony: but thus should he rather haue sayd: that as they which are virgins should serue God in their gift and calling, so matrimony is not to be con­demned, but praysed as a kind of life ordeyned of God, euen then, when nature was yet sounde and vncorrupt, and not yet infected with any sinne. But Hierome hath neyther so much godlines nor iudgement but peruersly bursteth out into these wordes:1. Cor 7. It is good for a man so to be: therefore to haue a wife it is euill. But to be a virgine, and to be married, although they bee diuerse giftes, yet is God as well pleased with the one as with the other. For where as they obiect these wordes as touching matrimony: Such shall haue trouble in the flesh, this do we also confesse. Notwith­standing matrimony is not the cause hereof, but sinne, which they also haue that are not married. Gen. 3.

Thus much I thought good to say as touching the grosse error & prophane opinion of Hierome, trifling, and by foolish allegories [Page 178] with his companion Origen, imagining spirituall fathers and spirituall children: whereby they haue giuen occasion vnto the Pope to make him selfe the bridegrome or the husband of the church, and so one error hath brought forth an other. But I would rather wish that this bridegrome were hanged vppon a tree with Iudas and buried in hell, then that by this meanes he should spoile Christ of his name. For Christ Iesus alone is the husband of the Church. All the Sainctes of God besides, are but the frendes of the bridegrome, as Iohn the Baptist calleth himselfe. The Church is the spouse or the wife, the children are the faithfull which dayly come vnto the marriage. These also are made the spouse, for they become partakers of the good things and the bles­singes of the bridegrome, and they obteyne the righteousnes of Christ and of his merites. If the Pope be good, then is he in the number of these, and not the bridegrome, not the husband, but the spouse, and is partaker of the benefites and the blessinges of the bridegrome: But if he be euill, he is the bridegrome of Satan and the friend of Iudas.

This is then the summe and effect of our aunswere, that this Psalme compelleth none to marry, as though it were necessarie that al should liue in matrimony: For it is not against these words of Christ:Matth. 9.12. he that is able to receiue this, let him receiue it. But this is his onely drift and purpose to set foorth and commend ma­trimony, contrary to the corrupt iudgement of the flesh, and the pestilent examples of the world, which doe altogither fight a­gainst this kind of life, because of the troubles and incommodities which are incident thereunto. These troubles they that flie & will not feele, & therefore abhorre matrimony, defile them selues with whordom and al vncleannes, and so do much hurt by their deuilish and damnable example. Against these viperous tongues & exam­ples full of offence, this Psalme armeth vs. The world calleth the wife a necessary euill. But Peter vpon certeyne consideration, and yet without reproch, calleth her a weake vessell. But marke what the holy Ghost sayth in this place: marke how he bewtifieth and commēdeth the wife, whiles he compareth her to a fruitefull vine, and the children which she bringeth forth to oliue plants. Tell me if in any monuments there are to be found such two excellent simi­litudes as these are? yea if there be the like to be seene in all the Scriptures? For he taketh two of the most excellent trees that [Page 179] are to be found vpon the earth, the vine and the oliue, of the which are gathered two notable and precious licours, & to these he com­pareth the wife and the children her fruite, before the world most contemptible things. The wife, if you consider her condition, is farre inferior vnto the man in those thinges which pertaine either to the body or to the minde, specially as touching y^e affaires which are done by the man and can not be done by the woman. But the holy Ghost considereth the gift, and through the greatnes and ex­cellency of the gifte he couereth what incommoditie so euer is in the womankinde, and shadoweth the same with most excellent and goodly similitudes.

Now, that we may see somwhat the causes why the holy Ghost so greatly commendeth the woman kinde, let vs imagine that we are all vnmaryed: for the worlde detesteth mariage, but specially they that are vnmarried: Yea let vs presuppose that in the worlde there is neither man nor woman, but such a one as is neither of them both, that by this meanes singlenes of life may be imagined to be the more perfect. What shall become I pray you, of such a happy world, pure chastitie and singlenes of life? how shall man­kind continue? Shall not the whole world within twenty yeares be like vnto a desert and a wilde wildernes? what vse shall there be then of Golde and siluer? Yea what vse shall there be of the Sunne, the Moone and all things else that growe vpon the earth▪ if, mankind suddenly decaying, matrimony by this meanes should be abolished and singlenes of life onely aduaunced? Yea, where shall the ministery of the word become? What fruite shall there be of the benefite of Christe? Why doost thou then so praise the single life, that therby thou shouldest diminish the dignitie and ex­cellent fruite of matrimony? Nay, praise them both according to their worthynes, and especially mark here how the holy Ghost teacheth thee to beholde and to consider of thy wife: that is to say, not as weake flesh, which doth the common offices and duties of nature (with reuerence and shamefastnes be it spoken, for so I am compelled to speake because of the blasphemous contemners of the creature of God). For why doost thou not likewise euen in the vine also? Why doest thou not contemne it for the dunge that is layed to the roote thereof? Nay rather, hast thou not a more re­gard of the licour which by this meanes is gotten out of the vine? Likewise in the Oliue the roughnes of the rinde offendeth no [Page 180] man, or that the roote thereof must be dressed, and as it were, fat­ned with doung. For we haue all a principall regarde vnto the fruite. What madnes then is this, that men in smaller matters can chose the best thinges, and for a greater commoditie winke at those which are euill, and will not doe the same in the woman which is the good creature of God? As though the woman also did not see some lothsome thinges (for so these nice and delicate hypocrites doe tearme them) to be reprehended likewise in their husbandes.

In a childe we can discerne betwene the child and his order, his scabbes, his diseases, or any like thinge. For who reiecteth his child because he hath defiled him selfe? yea who forsaketh him be­cause he is scabbed and scurny, or infected with the pestilence or any other contagious disease? Is not his ordure and vncleannes washed away? Is not he carefully tended and tendred in his sick­nes that he may recouer his health againe? Thus we shadow and couer the faults and deformities of nature, with the greatnes and excellencie of that good thing whiche we knowe to consist in the health and welfare of our children. Here who would not detest him which should say that the child should be cast away because he de­fileth him selfe, or because of his desease, be it neuer so greate? As these holy hypocrites doe moste spitefully reprehend those du­ties of matrimonye which the man sheweth towardes his wife, What? shall we not thinke her to be the creature of God, and partaker of the benefite of Christ? Besides this, that she is gi­uen vnto vs to this ende, that she may be an help vnto vs. Where­fore they are diuilish words which the wicked doe vse against the lawfull company and duties that are betweene man and wife, be­cause they will seeme to be holy and great louers of chastitie, and worthely to contemne these thinges. If such men were worthy to be fathers, they should vnderstand how litle it would offend a good or naturall father euen to kisse his scabbed and sick childe, to han­dle and to heale his sores. For if infantes should be caste away eyther because of their diseases or scabbednes, I praye you Syr, where should you and I nowe haue beene? Wherefore the worlde is sharply to be rebuked which euen in the best thinges considereth the faults, but esteemeth not the vertues. And where as it cannot lacke the vse of these vertues, and hath them dayly euen, as it were, in his handes, yet is it so blinde that it can [Page 181] not see them. But this commeth of originall sinne, to be starke blind euen in the most excellent creatures of God, and not to vn­derstand what good thinges and great blessings are offered vnto vs in and by them, but rather to be offended with such small faults or incommodities which in comparison thereof are in a maner no­thing to be regarded.

Wherefore we must here doe as Cicero sayth he was wont to doe in pleading of causes: to wit, that if there were any euil there­in, that he passed ouer with silence: but if there were any good thing, that he vrged, that he amplified, therin he was wholy occu­pied. For who will haue the lesse regard of his owne body because he hath a sore in his breast, or in his longs, or some other malady in any other part of his body? Yea haue we not therefore a grea­ter care & regard of our bodies? Looke vpon our Courtiers, who when they haue well pampred them selues and carry their bellies full of dyrt and dunge, walke in their silkes and other sumptuous apparel, decked with gold and other goodly ornaments, and smel­ling as though their bodye were nothing else but a precious balme, and yet doe they not once thinke how full of filthines they are. Thus we hide our faultes and deformities most diligently, & that which is honest or appeareth so to be, we set forth and magni­fie to the vttermost. But nowe, why doe we not the like in matri­mony? why doe we not couer the faultes and commend the ver­tues thereof? Nay, we doe cleane contrary: So blinded we are with originall sinne that in the best and most holy thinges we pick out that onely which we may reprehend. In like maner we doe al­so in the word of God, and in all things that perteyne to the king­dom of God. For whereas he giueth vnto vs the vse of the sunne, plenty of vittells, a whole body, &c. these blessings no man consi­dereth, no man giueth thankes for them. But if God begin to viset vs with the pestilence, if we be pinched a litle with dearth & scarsitie of vittells, or but one of our teeth doe ake, by and by we are so vexed that the anguish therof either hideth or vtterly taketh away from vs the remembrance of all Gods benefites. Thus go­eth it with the world and with our owne reason, that we are more moued with one euill (as we esteme it) then with a thousand good thinges besides.

But the holy Ghost taketh a contrary way. For he couereth the faultes, and that which is good he setteth forth with worthy pray­ses. [Page 182] Wherefore he so paynteth out the wife, that he commaundeth thee to consider of her as of a vine planted in thy house and giuen to thee of God, whose fruites are diuine plantes, much more plea­saunt and more excellent then the oliue tree. For albeit they de­generate and grow out of kind, and become euill plantes, yet can it not be denyed but that they are the gift of God: and that must we acknowledge. Nowe let them (as I haue sayd) which haue the gift of chastitie, be without this vine, and let them delite in their other vine and other fruites. But we are nowe in the prayse of this kind of vine. Here the wife is as the fruitefull vine, and the children as the oliue plantes. For so the holy Ghost teacheth vs, and the matter it selfe testifieth the same, although the holy Ghost did not thus teach vs at all. For the very Gentiles did highly commend naturall affections, loue and kindnes of one to­wardes an other. This doe also the ballets which are vsed amon­gest vs Germanes testifie, whereby the faithfull and louing af­fection betwene man and wife is set forth with singular prayses, and that this life hath nothing more ioyfull and excellent then is a faithfull wife and louing to her husband. The same also doe all wise and godly men confesse: not for the pleasure of the flesh, which is greater in whoredom, fornication and other vncleannes. For thereby vncleane lust is enflamed, but in matrimony it is quen­ched. And the greatest pleasure that a man can haue is this, when his wife is of a kind and a louing heart towardes him. This is an excellent gift, and highly to be estemed, and singularly com­mended in women. Whereof these swine are vtterly ignorant, which thinke the wife to be nothing else but a swinish puddle of filthy pleasures. Nay she is an excellent instrument planted of God in thy house, that therein she may be as a fruitefull vine. For this cause husbandes ought to loue their wiues and children, yea more then their owne liues.

Wherefore, these high commendations of matrimony are here set against the venemous tongues both of Satan and of wicked men, wherewith they do so maliciously sclaunder this kind of life: Also against the corrupt & peruerse iudgement of the flesh, where­by we are prouoked either to a lothing & contemning of this kind of life, or else to impaciencie, when our eyes are blinded in discer­ning and iudging the benefites and commodities thereof, and are still in beholding of the faults, the incommodities or troubles that [Page 183] belong to the same. Thus the wiser sort euen emongst the Gentils would not doe. For they did se that there is a naturall affection in the man and the wife towards their children, and a mutuall loue & faithfulnes betwene them selues, & both these things they pray­sed and set forth with greate commendation. So God by the smal number of the wiser sort euen emong the Gentiles did ouercome the multitude of these viperous tongues which are so venimous & spitefull against this kind of life. How much more then ought we to defend matrimony, (we I say) whom the holy Ghost moueth & stirreth vp so to do by these excellent similituds: wherby he shew­eth that God is so delited with the life of married folkes, that not onely he giueth his blessing for the sustentation of this life, but al­so the blessing of the belly and of the brestes, as Moises calleth it. This, no doubt would not God doe, if he hated such as are mary­ed. For he said vnto Adam: All that groweth vppon the earth shall be vnto thee for foode and sustenance. After the floode also he gaue vnto man the vse of cleane beasts. Yea he giueth vnto ma­trimony what treasures and riches so euer are in the worlde, and what so euer in nature is conteyned. All these are liuely testimo­nies that God approueth, lyketh and loueth this kinde of life, although the holy Scriptures should speake nothing thereof at all. Moreouer, who seeth not that the propagation of man and woman kind is ordained of God? Let vs therefore be mindful of these si­militudes & therewith arme our selues against the wicked & per­uerse iudgement of reason, against the deuil & venimous tongues, which magnifie and ertoll vanitie and abhominable filthynes, and these inestimable giftes they most wickedly dispraise and despise.

Hetherto we haue hearde those excellent commendations of matrimony which the holy Ghost setteth foorth, to confirme and comfort such as are appoynted to this kinde of life, that they might patiently suffer the incommodities, the troubles and ten­tations of matrimony, and not followe the iudgement of the worlde, which like vnto the mule and the asse followeth the fence of the fleshe and is ouercome with these troubles and tentati­ons. The good giftes of God it vnderstandeth not, but some tymes it detesteth and abhorreth them. For ye shall finde many [Page 184] to whom it semeth a great misery to haue many childrē, as though matrimony were ordayned for beastly pleasures onely, and not to this end rather, that we might doe acceptable seruice both to God and man, in nourishing and bringing vp of children. These men are ignorāt of that which is most comfortable in matrimony. For what is to be compared vnto the loue of parentes towards their children? especially since here thou seest that children are the greatest portion of Gods blessing. But here againe we haue nede of faith. For the world taketh it not for a blessing when a man getteth his liuing by labour & trauel, suffereth the troubles and vexations of his wife, his children, his seruaunts and such like, where­of in matrimony there are many. These thinges, I say, the world estemeth not as blessinges, but abhorreth them as maledictions, But the holy Ghost, to confirme the mindes of the godly cōmen­deth and setteth forth all that he hath hitherto said, by this sweete and comfortable name, and calleth them blessinges, to the ende he may stirre vs vp to know God and his giftes rightly, lest that in the middes of his benefits and blessings we should fall to a lothing thereof, as the world is wont to doe, which regardeth not those things which it hath & presently enioyeth, but desireth the things which it hath not. Wherefore this vehement kinde of speech is di­ligently to be noted, in that he calleth this life blessed and happy, which to the iudgement of reason is miserable and full of calami­tie, when he saith: Loe thus shall the man be blessed, &c. What canst thou desire more? In that thou hast a wife and children, and liuest with the labour of thy handes, it is in deede the blessing of God. Wherfore thou hast not onely great cause not to be offended but also to giue God thankes for his great blessings.

But how few are there to be found which doe beleue this? And if any doe beleue it, yet through infirmitie they are led away from this faith, and forgetting the blessing, they become vnpatient, as if they were in the middest of Gods malediction. It is therefore to be wished that this saying of the holy Ghost, as a singular conso­lation, might be alwayes before the eyes and in the eares of the godly. For how shall we finde a more manifest argument that the life of such as are married pleaseth God thē this, that their whole life is nothing else but a blessing? In deede it so commeth to passe often times that they are vexed w^t the sinne of impatiency through the offences of their familye, their children, and some times their [Page 185] neighbours. But what then? All things cannot be so pure and so perfect in this our infirmitie, but that oftentimes we shall feele ei­ther some excesse or some lack both within the house and without. But this sinne of impatiencie the dayly prayer of the godly doth quench & ouercome. And thus must the godly comfort them selues that they are placed among Gods blessings, and liue a life blessed of God. This faith the greater and stronger it is, the more ioy it bringeth. For albeit some troubles doe happen, & we some times also are ouertaken with sinnes, yet is the worde of God omnipo­tent. Wherefore in all tentations the victory is theirs which stick faithfully thereunto.

These wordes therefore muste be receiued as the oracles of God, and this kinde of life we must adorne with due praise and ho­nour, since that God doth so richly poure out his blessing vpon it. This must we not onely knowe, that we may set it forth and com­mend it to others, but all of vs which liue in this kind of calling, must commend and apply the same also vnto our selues, that whe­ther pouertie, diseases, vexations & troubles of our familie or any other like tentations doe oppresse vs, we may endure the same with patience, resting vpon this most plentifull consolation, that the holy Ghoste calleth this state a blessed kinde of life: And this they finde, this they know, and this they doe which feare God and serue him truely as he sayth: So shall the man be blessed that fea­reth the Lord. For the true seruice of God is to feare God, to trust in God, and to haue thy whole affiance fixed in him. Upon these godly motions of the mind afterwards followeth obedience in our vocation and other thinges which are commaunded of God. For all these thinges the feare of God doth comprehend. They that feare not God, vnderstand nothing hereof, neither doeth the holy ghost here speake any thing of them.

Now, after these high commendations of matrimony, the holy ghoste addeth an excellent prayer, wherein he desireth that God would blesse more & more this kind of life, and that, for such mar­ried persons he would giue peace and tranquilitie to the common weale. Nowe all such prayers haue a promise included, that all [Page 186] things shall come to passe as they doe pray. Moreouer, where he addeth: The Lord out of Sion, &c. he doth it because the worship of God was at that time in Sion. Therfore, not onely in hart they looked towards that place (as before we haue declared), but they turned their faces also that way when they prayed, because God had promised that he would there dwell, and there would receaue the prayers and sacryfices of the people. Hereof come these say­inges, To pray before the Lord: To offer before the Lorde: To appeare before the Lord, that is to say, in the tabernacle, wherin was the Arke and the mercy seate, to the which God had bounde him self that he would there be found. Wherefore they called this place the fortitude, the kingdom, the Maiestie, the glory, the bew­ty and the rest of the Lorde, as in the Psalmes and the rest of the Prophets is to be seene.

After the comming of Christ and the publishing of the Gospel, this place had an ende. Wherefore we say not now, God blesse thee out of Sion, or out of his holy temple, but: through Christ our Lord. For he is our true mercieseat, whereof the mercie­seate of the olde Testament was but a shadowe or a figure. For in Christ dwelleth the godhead corporally. Therefore when we pray vnto God, we desire to be heard in the name of Christe and for Christes sake, like as by the example of the olde primatiue Churche, publike prayers are all finished with this clause: Through Christ our Lord. But hereof somewhat we haue saide before: notwithstanding these thinges can not be spoken of e­nough. For this is true Christian knowledge and wisedome, that our cogitations shoulde not be wandring and scattered, but gathered to one obiect, that is to say, vnto Christ, For like as in the olde Testament the people was gathered togither vnto the Arke or tabernacle, and was not suffered to sacrifice in Dan, Be­thel, Gilgal and other places, whiche the wicked Idolaters did choose vnto them selues, so now to come vnto the Lorde, there is no way to be sought by inuocation of Sainetes or any other kind of worship or workes, but by Christ and in Christe alone, accor­ding to that saying: VVhatsoeuer ye shall aske the father in my name, he will giue it you. For God will no where else be founde or worshipped, no not in Heauen, but onely in this one person which was borne of the virgine Mary, that is, in Christe Iesu. He is the true mercieseate and the certaine throne of the Godhead [Page 187] where the godhead dwelleth and is founde corporally as these sentences of the Gospell doe teach: No man commeth vnto the father but by me: I am the way, the trueth and the life. Who­so haue not this obiect, their mindes doe wander in infinite er­rours and opinions, as in the example of the religious rable of Munkes, Frears and such like it appeareth. One order choo­seth Frances, an other Dominicke, an other Benedict, and o­thers likewise finde out diuerse other for their Patrones, by whose rule, as a certaine and vnfallible way, they might come vnto life. And what did all these? Examine their heart, and they will all say with one concent that they sought God. Nowe, they thought God to be such a one in Heauen, that if they were coue­red with a Munkes cowle, if they abstayned from fleshe, if they lyued without wiues, if they touched no money, &c. then God would heare them and be mercifull vnto them. Thus forsaking the true and onely way which is Christe, they wandered euery man after his owne way: no otherwise then did the Iewes, who when they had one certaine way sette before them whereby they might finde God, namely, if they would goe into the Taberna­cle and there worship God, there offer sacrifice vnto him: they forsooke the onely and true way, and ranne to woodes, valleyes, riuers, &c. Thus, whilest they thought to pacifie and please God, they more greeuously offended him: as in the Prophetes we may plainely see in diuerse places, where God saith, that he detested the wayes which they did choose vnto them selues, and that he would not be founde of them. For why did they not keepe the true and infallible way so plainly set forth and taught by the word of God?

This haue I spoken to the end we may reade with knowledge that which the Prophet saith here: The Lorde out of Sion. For he is constrained to make mention of this place for the auoyding of Idolatrie. For God did reueale vnto them, that in this only place he would be worshipped. Wherfore vnder the veile and sha­dowe of the promise, they worshipped Christ also who was inclu­ded in the promise. But now that Sion is destroyed and gone, the treasure is opened, that is to say, Christ, who then was hidde in the promise, as vnder a veile. Wherefore let vs remember that all such places must be applyed vnto Christe: Like as also we are taught by experience that in tentations there is no con­solation [Page 188] whereby afflicted mindes may be comforted and reysed vp, no not in God, but that onely which is in Christ. For it is not onely perilous, but also horrible to thinke of God without Christ. For besides that Satan is then able most easily to oppresse vs with the brightnes of Gods Maiestie, there is also great daunger euen in this, that God will not so be comprehended or found. We must therefore rest and dwell in this only obiect in the which God sheweth vnto vs his will, euen Christ. But they which seeke any thing without Christ, in their tentations shall feele by their owne perill how daungerous a thing that is.

But you will say, howe doth God now blesse out of Sion any more? Euen so, that thou shalt see the wealth or prosperitie of Ie­rusalem, that is to say, God for the loue he beareth to godly marri­ed persons and such as feare God, wil giue politi [...]e peace, which is a thing most necessary, not onely that they may be able the bet­ter to prouide for their liuing, but also and especially to bring vp their children honestly and in the feare of God. And this was the cause why cities were first builded, that men ioyning their strēgth & power to gither, might be able to defend them and theirs from the force and crueltie of others. Afterwards, when there was not ayde and helpe enough in one citie, many ioyned their powers to­gither. So common weales and kingdoms were first begunne, to stablish and mainteyne peace, which married persons haue neede of. Nowe that nature did thus vnite and ioyne these thinges togi­ther and taught men so to do, reason it selfe doth see and perceaue. But the true cause the holy Ghost here setteth forth: to witte, that these thinges come of the blessing which the Lord giueth to mar­ried persons, but specially to the godly, who ought to knowe and acknowledge that the first blessing is to feare God: the next is to haue wife and children: the third, to enioy politike peace and qui­etnes. What wouldest thou haue more? Wherefore for thy vine and oliue plantes which thou hast in thy house, thou shalt see that the Lord giueth Kings, Princes, lawes and whatsoeuer is neces­sary for the defence and preseruation of the common weale and peace.

And here we are admonished that since Kinges, Princes and Magistrates are ordeyned for the benefite of married persons and families, they ought likewise to yeld obedience vnto them, and whatsoeuer else they haue neede of, whiles they watch for the pre­seruation [Page 189] of peace. For they are the ministers of God, as Paule calleth them, giuen of God for this purpose, that we may enioy his blessinges in peace. Which peace how great a benefite it is, the common prouerbe of the Germanes witnesseth, which sayth, that a man which hath two kine, should giue the one that he may quietly enioy the other. For what auayleth it thee if thou haue thy house full of riches and are not able to defend the same against theeues and robbers? Seeing therefore that this is done by the Magistrate, yea seeing that iudgement and lawes doe restore that to the owner which is vniustly taken away, good cause there is why honour and obedience is to be giuen to the Magistrate, as the minister of Gods blessings which he bestoweth to the mar­ried persons. For this third blessing of matrimony is here reci­ted of Dauid, that they may see the wealth and welfare of Ierusa­lem, that is to say, that they may see Ierusalem flourish, first by true religion and sounde doctrine, and secondly by godly Magi­strates. For these are the benefites and blessinges, not onely of one house, but of all Ierusalem. Thus the holy Ghoste commen­deth vnto vs the giftes of God in a goodly order. The firste is the feare of God. This feare comprehendeth the thinges which are conteined in the first table. Nowe, for the feare of God, af­terwardes God giueth house and famylye. Thirdly for houses and familyes well ordered, and gouerned in the feare of God, followeth also the thirde blessing, that is to say, a happy common weale.

Wherefore let vs learne to vnderstande rightly the benefites which we receaue by godly Magistrates, and for them let vs be thankful. Againe let vs learne that this gift of God, to haue good Magistrats, is giuen vnto those and for those maryed persons and those familyes which feare God. Which gift the wicked also doe enioy, but yet no otherwise then swine doe their draffe and swill, without any thankes giuing vnto God, or thankful remembrance of this or any other of Gods giftes. For as the destruction of So­dome was differred because of Loth, so oftentimes for a fewe god­ly familyes or a godly Prince, God blesseth the whole common weale.

[Page 190]It is giuen to many to haue children in matrimony, and to ma­ny it is not. Therefore we sayd before, that this is a commendati­on and not a promise perteining to euery man perticularly, but ge­nerally vnto matrimony & to the kinde of life it self. So vnto some it is giuen to see the children and nephewes of their children. To some againe matrimony is all togither barren and fruiteles. For these things the Lord distributeth to euery one as is most expedi­ent for them. Notwithstanding, the godly married persons must pray vnto God for them, and most commonly also they doe enioy them. And maruelous is that naturall affection and loue especial­ly in olde men which they beare vnto their childrens children: for they loue them more tenderly then their owne. Wherefore, for as much as this Psalme tendeth to the setting forth and bewtifying of matrimony, and wisheth all felicitie to the married persons, the holy ghost addeth this moreouer concerning their long and fruit­full posteritie, as a singular comfort, because he would omit none of those good blessings whiche are giuen of God to suche as are marryed, though not to all, yet to the most parte. Nowe, although we sayde before that all such prayers haue a promise included in them, yet notwithstanding this is the maner of corporall promi­ses, that God giueth them so as is most profitable and expedient for euery man. Wherefore we must apply the promise which is included in this prayer, to the kind of life it selfe, and not to euery married person, namely, that such as liue in godly matrimony and feare God, shall encrease and multiply vnto a fruiteful and a great posteritie, and that for their sake the blessing shall flowe vnto all the people: as he addeth in this clause: peace vpon Israell, that is to say, all wealth and prosperitie I wish vnto Israell for thy sake.

Thus the Psalme commendeth and defendeth matrimony a­gainst those spitefull sclanders and reproches of the world, which can not iudge but according to the sense and feeling of the fleshe. Wherefore, as it is offended with the troubles and burthens of matrimony: so is it offended also with those things which happen in ciuill gouernment, when it must obey lawes, pay tribute to the Prince, or be are any other like burthen. For it would so liue that what soeuer is best or most pleasant in matrimonye, that onely it would enioy without all griefe or molestation. As, we may see, there be many whiche marry wiues, because they imagine that [Page 191] there is nothing in matrimony but mere loue, amorous delites, and fleshly pleasures. In like maner how many shal ye find, which through an inordinate loue and desire of glory, seeke to rule and be in authoritie? But afterwardes, when in matrimony they must suffer troubles and vexations, and in politike gouernment, enuy, hatred, cursed speaking, and sclaunders, they cry out that they were deceiued and become impatient. Yea, it can not otherwise be but that these things must so come to passe. For that which is the best and most excellent in both kindes of life, the blessing of the Lord I meane, they nothing esteme. Wherfore we must haue a speciall regard vnto the blessing: and we must haue also the word of God before our eyes, to the ende that when all other thinges are full of daungers, full of troubles, miseries and vexations, we may rest and repose our selues vpon the good will and pleasure of our God.

Likewise in the Church, are not all thinges, I pray you, full of troubles, vexations, and wofull calamities in so great a multitude of prophane & godles people? Notwithstanding all these things, when we looke to the will of God, are easily borne and ouercome. So let vs also in matrimony consider first the word of God: then the gift which the Lord bestoweth vppon vs when he giueth wife and children: and thirdly Gods blessing and peace in the politike state and common weale. For these giftes thus acknowledged, let vs afterwards giue thankes vnto God. So shal God be prouoked to bestow a greater blessing vpon vs: whereas if these thinges be not done, we shall prouoke him to take from vs those giftes which we haue. So great Empires, kingdoms, cities & common weales might longer prosper and flourish then they do. But because they be vnthankfull vnto God and contemne his word, they come to ru­ine and miserably perish. Let vs therefore learne to be thankfull, and the blessing of God shall abound in vs.

The .129. Psalme. They haue often times afflicted, &c.

This Psalme consisteth of two partes.The argu­ment of the Psalme. In the former he giueth thankes to God for the defence and continuall deliuerance of the people of God. In the later part he maketh his prayer against the [Page 192] aduersaries, & in praying he prophecieth withal. Both these serue for our instruction, and also conteyne an exhortation to patience vnder the crosse, which perteyneth not to one age or tyme, but as the continuall history of the Church doth shew, to all times and to the whole life of man. Moreouer we doe here comprehend both Churches, of the Iewes and of the Gentiles, as Paule also in a maner ioyneth them both togither when he sayth: First to the Iewe and then to the Grecian. For as touching the Church or people of the Iewes, it appeareth by the histories that they were placed in the middes of their enemies, as a goodly rose in the mid­dest of thornes. On the southside the Ismaelites, the Arabians & other cruell people vexed them. On the west part the Egyptians, the Ethiopians, the Troglodites and other like. On the North side the Philistines, the Assyrians, &c. So the Church after the destruction of the Synagoge, is compassed euery way with ene­mies, and Christ, according to the Psalme, reigneth in the middes of his enemies. Thus were they often times and many wayes af­flicted. But herewithall God shewed this miracle, that when they were so afflicted, he alwayes deliuered them. And thus was the kingdom of Israel a miraculous kingdom, in that the Lord when he would correct and chastise them, suffered the Philistines, Edo­mites, Moabites, Assyrians and Babylonians to haue victory o­uer them. Againe, when they seemed to be vtterly oppressed, they victoriously preuailed against their enemies. So continued this kingdom in despite of the cruel nations round about it, and of Sa­tan him selfe: as is to bee seene in the bookes of the Kinges and also of the Chronicles. Now, because this people had both threat­nings and promises set before them as touching their afflictions & deliuerance, this was vnto them a great consolation euen when they were afflicted & spoyled, that they knew that all these things came to passe not by the wil or power of their enemies, and much lesse by their righteousnes or desertes, but onely by the will of God thus punishing and chastising his people, yea threatning and forewarning them by the Prophetes that he would so punish the disobedient. This is no small consolation, that in thy affliction and calamitie thou mayst be able to say: this is y^e scourge of God thus correcting me and visiting my sinnes: It is not the wrath of God or the merite and deseruing of my aduersary.

These thinges must we apply vnto our selues also, to the ende [Page 193] that when we be oppressed, we may comfort our selues that we are not oppressed by y^e power of death, sinne, hell, or any creature, but by the will of God our creator, afflicting vs and punishing our sinnes & ingratitude, and yet so that he leaueth vnto vs this father­ly promise, the he will not forsake vs. And such a figure of y^e whole kingdome of Christ is set forth in the Apocalyps. For how much doth is speake of euill angells, of cruel beasts & such other plagues of the Church which should enter into the Church & the kingdom of Christ, God so permitting. Notwithstanding consolation fol­loweth afflictions and calamities, and though the Church be ne­uer so sore afflicted, yet shal it continue and endure, & at the length shall ouercome and victoriously triumph.

But this Psalme agreeth especially vnto our time, wherein the Church hath bene most greuously afflicted both vnder the Turks and also vnder the Romish Bishops, yea and as it were vtterly a­bolished: So that if ye wey the matter well, it may appeare that the condition of the Iewes in Babylon was better then the state of the Church vnder Antichrist: where the true vse of the Sacra­ments was taken away, the benefit of Christ darkned, faith extin­guished, no true seruice of God vsed, no true good workes exerci­sed: generally all thinges which perteyne to true religion were cleane abolished or most miserably deformed and defaced. Wher­fore, like as the Iewes in Babylon were put from the sight & vse of the temple, the sacrifices, the ceremonies & all politike gouern­ment: so the Church vnder Antichrist had no true ministery, no true seruice of God, not her owne kingdom and gouernment, but was constrayned to obserue and keepe the babylonicall and hethe­nish rites and ceremonies of the Papistes. Thus was the wrath, and thus haue bene the punishments of God in a maner all one in the Church of the Iewes and the Gentiles.

Wherefore it is most necessary that we lay hold vpon this con­solation, that, as the Psalme sayth, we are afflicted, we are cast downe, we are troden vnder foote, but we are not ouercome. For the Church shall stand and remaine inuincible, notwithstanding that through great incredulitie and incredible infirmitie the victo­rye therof is hidden & can not be seene. As it was vnder the Pope, where all Scholes and all Churches taught nothing else but the blasphemous doctrine of the Romish bishops and doting dreames of the Monks. This was the very same thing that the psalme 73. [Page 194] complayneth of, where it sayth: VVe see not our signes, and yet God had euen then his Church, although it was very litle, ob­scure, & miserably deformed. Before the kingdome of the Romish Antichrist what a swarme of heretikes sprang vp? Of whem also the Church was sore vexed and afflicted, euen as the Iewes were afflicted of the nations which dwelled nere vnto them. And like as the captiuitie followed that affliction of the Iewes, so the king­dom of the Romish Bishops was that captiuitie which f [...]llowed the outragious furie of the heretikes, & out of the which also haue flowed all the euills, and plagues which haue bene euer since in the Church, as out of a foule sinke and filthy pudle. But nowe by the great mercie of God the captiuitie beginneth to be turned, the temple is repaired, and the true seruice of God restored.

This Psalme, after my iudgement, speaketh generally of all such troubles and afflictions of the Church, as haue bene at all times & in all ages: As first that the kingdom of the Iewes when they were yet vnder good Kinges, was mightely assailed, but yet not vtterly ouercome: And that the people afterwards were spoy­led of the Assyrians and Babylonians and carried away captiue, but not cleane forsaken. For they were againe deliuered out of ca­ptiuitie, and in their owne land enioyed the promise concerning Christ. Thus speaketh y^e Psalme first of the Iewish Church. Af­terwards it comprehendeth as a prophecy, the state and condition of the Church of the Gentiles: to witte, that God would preserue and defend it against all heretikes, against all the rage and fury of the world, against the kingdom of the Romish Antichrist, & more­ouer against al the tentations of sinne which vexe and oppresse the conscience. Thus must we apply this Psalme to all times and a­ges of the Church, to all chaunges and alterations, all daungers of the world, the flesh, sinne, the lawe, death, and the gates of hell. For the world assaileth it with power & wisedome: the deuil with desperation and dubitation: heretikes with errors in faith and re­ligion, and the conscience with sinnes. In all these perills we say: Blessed be the Lord God, who suffereth vs not to be tēpted aboue that we are able to beare. In deede we must be tempted and tried, but in the tentation he will giue an outscape: besides this, that he giueth vs strength also to beare the tentation vntill the time of de­liuerance come. This benefite Dauid here setteth forth, and shew­eth vnto vs the state of his people, to the ende we may thereby [Page 195] learne this comfort, that like as he preserued that people, euen so wil he also preserue vs. For we haue one and the same God, the same spirit, the same word, the same promises, & briefly all things else, whatsoeuer. Wherefore we may say and sing with Dauid.

He nameth no certein enemie, to the ende he may comprehend all. Where he sayth: From my youth, he vnderstandeth all the time from their primitiue Church (as we call it) vntill Israel be­ganne first to be y^e people of God. For albeit we euer praise those thinges which are most auncient and of greatest antiquitie (as the primitiue Church is in deede worthy to be praysed) yet God re­gardeth not this difference. For in all times and euen in the last a­ges of the Church he gaue notable Prophets to the people of Is­raell: as before the captiuitie Esay, of all other the most excellent: after the captiuitie Aggaeus, Zachary and others. In the meane time betwene Moises and these, were Helias, Heliseus, &c. So we see that the primitiue Church was more pure from heretikes and wicked opinions. But yet notwithstanding there were some nota­ble Prophets and other excellent men euen in the later times. And when y^e roote of Iesse seemed now to be withered, yet God reised vp Anna, Symeon, Zachary & Elisabeth. For God preserueth his Church though it be neuer so much assailed and oppressed, accor­ding to his promise. Onely let vs open our eyes that we may see from whence this commeth.

And here we may not looke to those things which the world es­pecially estemeth and magnifieth, but we must behold the Church as it is afflicted, oppressed, & full of calamitie. For this is the true face of the Church of God, that it is weake, enuironed with all deadly engines, and compassed with all the furies of the deuill, the world, the flesh▪ sinne and death. These thinges he that will not be­hold, but flieth and abhorreth them, shall neuer finde out the true Church in deede. For that is not the true picture and image of the Church which the painters see forth, which paynt her as a goodly virgin, as a citie well armed, adorned and bewtified. In deede that is a true picture, but not according to the eies of the flesh. But spi­rituall [Page 196] eyes doe see this great bewty, that Christ is her husband, & begot her vnto him self by the holy Ghost, bewtified her & made her glorious with his owne blood, with his merites and with his righteousnes. Of all these thinges the flesh can see nothing, can iudge nothing, but seeth rather the contrary, how she is subiect to most bitter hatred, malice, vexations & torments. Wherefore if it would paint her out in such sort as he seeth and beholdeth her, then must it paint and set her forth as a deformed and a poore maiden, sitting in a daungerous wood or desart in the middest of cruell and hungry lyo [...]s, beares, wolues, swine & venimous serpents: also in the middes of outragious & furyous men, attempting with sword, fire and water to destroy her, and to roote her out from the face of the earth:Cap. 12. As there is in the Apocalyps set forth a goodly picture (then y^e which there is nothing more excellent in that booke) that the church as a desolate woman, flyeth from the old serpent or dra­gon persecuting her & her child. Wherfore these words which Dauid here vseth, may very wel be applied to her: Many times haue mine enemies afflicted me, many times haue they vexed me.

But this affliction seemeth rather to be an vtter destruction, if we follow the iudgement of the flesh: As if the enemies did so pre­uaile and ouercome, that the Church were vtterly oppressed and vanquished for euer: As we all find by our owne experience in our conflicts which priuately we suffer in our harts, when Satan ter­rifieth & confoundeth our consciences. For then are reysed vp such terrors, that no man can otherwise iudge but that the victory is Satans, oppressing vs with heauy & bitter cogitations, with ten­tations, vexations and anguish of spirit, & spoyling vs (as to the flesh it seemeth) of all the sweete consolations which by the merite of Christ and the word are offred vnto vs. According to this sence we may well say: Often times haue they afflicted mee. For this seemeth to be, not onely an affliction, but an vtter desolation & de­struction. As we priuatly feele this euery one in our owne hartes and consciences: so the whole body of the church in all times doth confesse that it is vehemently assailed with strong and mighty ar­mies of most deadly enemies of all nations, and oppugned with y^e engines of all tentations & tribulations, euen from her youth, that is, from the time that, when the people were deliuered out of E­gypt, they began to be knowne from other nations, and to be the people of God.

[Page 197]But here the church and the children of God comfort and reyse vp them selues agayne, hauing good experience that in all these calamities God shewed forth his power, and not onely remitted their sinne, but also turned away the punishment thereof, so that still there remayned a Church, and the practises of their enemies were brought to naught. Wherefore the Prophet here, not onely repeteth the daunger and calamitie of the Church, but with great ioy he addeth withall an exhortation, that euery member of this body should praise the mercy and goodnes of the Lorde, and say: They could not preuaile against me. This is a singular consola­tion, not only for the whole Church of God, but also for euery one of vs perticularly, against the proud bragges of our enemies, and the great hope which they haue conceiued, that they shall preuaile against vs. Heretikes and sectaries doe glory that they shall haue the victory. The Pope vaunting of his owne strength & the pow­er of Princes, cryeth out: we shall ouercome. Satan ioyneth with them both and reyseth vp such troubles, that it seemeth doubtfull to whom the victory will fall. This oppresseth, not onely euery man priuatly with great heauines and sorrow, but also the whole Church. As we by experience did proue in the assembly gathered at August, where it seemed that our enemies should vtterly haue swallowed vs vp. But did not we there find these wordes to be full of consolation? They could not preuaile. This cōsolation we must hold fast euen when we are killed, as by the examples of the pri­mitiue Church we are taught. For the Church is as it were wa­tered with the blood of the faithful, that the greater encrease may come thereof. Now, like as these words of the Prophet are right­ly applyed to that persecution which is done with the sword, so must they be applyed also to the assaults of heretikes and Secta­ries: For it is their propertie to boast and bragge of the victory, & alwayes to triumph before the victory. But how so euer our ad­uersaries triumph & glory, let vs endeuour to hold fast the word, and what so euer we doe, let vs apply it wholy to the amplifying of the kingdom of Christ and his word. If then (as needes it must be) assaultes and battells doe follow, yet let vs sing with Dauid: They could not preuaile. For albeit they kill vs, yet neither the Pope, nor any other heretiks, nor the Turke, nor Satan him self shall euer be able to quench the word: Neither yet shall they pre­uaile against vs if we stedfastly abide in the word. In deede this [Page 198] will we graunt vnto Satan, that he is stronger then we, and vex­eth vs many wayes. For many are the troubles of y^e iust, but God will deliuer them out of all. And why? Because it is the word of God which they professe & teach: and moreouer it is Gods owne cause which they defend. Wherfore although the Pope attempt and practise neuer so much mischief, and goe about to styrre vppe the whole world against vs: although false brethren which walke not in true & sound doctrine, continually vexe vs, although Sa­tan him selfe neuer cease to reyse vp the gates of hell agaynst vs, yet will we sing with Dauid euen to the ende: They coulde not preuaile, yea and that onely because of the word.

See what vnlike and almost contrary thinges he ioyneth here together. Before he cōforted the faythfull, that the enemies should neuer be able to doe any thing against the Church, because it is inuincible and can not be ouercome: and here he complayneth that they plow vpon the backe of the Church, & make such furrowes, as seeme to be of an infinite length. This is an offence therefore which vehemently troubleth the godly, that God suffereth Satan and the world so long to rage, so long to vexe & afflict the Church, that he giueth successe vnto their wicked counsells and attempts: that he suffereth the vngodly euen then to prosper, when they are most worthy to be punished with all maner of tormentes, and vtterly consumed. On the other side, the godly, the more they pray and the more they hope, the lesse seemeth their prayer and their hope to take effect: Euery day are they more and more afflicted: euery day there is lesse & lesse hope left. Wherfore this similitude is well applied vnto them in that they are compared to a grownd which is continually plowed: wherin such furrowes are drawen as seme to haue no end: as though there were no god which either seeth their calamity, or the impietie and outragious cruelty of the enemies of the word. He signifieth therefore that they haue neede of continuall patience, not for a day or two, but all the dayes of their life. So that they which haue the worde must assuredly pur­pose and determine, neuer to departe from God, although they should suffer the same afflictions a thowsand yeres together. How [Page 199] mauy haue we seene in these our dayes which haue fallen away (yea and such also as sometime did stand,) when the fruite of the word was hindred through persecution, like as the Sunne dryeth vp and withereth the corne that is sowen in a stony ground?

Wherefore we must learne that the patience of the faithful, as it is in this verse described, is such as is ready to offer their backs vnto the plowers, and to suffer not for a day nor for a yeare, but for the time of their whole life. For he compareth afflictions to the long plowing in the backe of the faithfull: Like as our Saui­our Christ also signifieth when he saith: He that continueth to the ende, shall be saued. For to beginne is not enough. And that patience which hath her boundes and limites prescribed, may be found euen among the Gentiles. But the patience of Christians is perpetuall, that is to say, such a patience as seemeth to be infi­nite and without ende, for the ende thereof doth not appeare. Like as on the other side, the ende of their consolation appeareth not: So that those thinges which seeme to be moste contrary, are here ioyned togither, that is to say, the length and the long continu­ance of the furrowes in the back of the faithfull, and the victory of the faithfull singing of those which driue the plow: They could not preuaile.

Moreouer this great and long continuance of the furrowes in the backe of the faithfull includeth suche an offence as no carnall wisedom is able to ouercome: namely y^t the wicked doe not onely prosper, but their felicitie also continueth long, so y^t it semeth to be as a reward of their tyranny, their persecution & malice against y^e church. For if God would suffer their tyranny but for a litle time, & spedely reward thē according to their deserts, we should al then say that God is mindful of his children, & angry with the wicked. But now, since impietie and wickednes flourisheth many yeres to­gither, and the wicked stil continue and encrease in great felicitie, without punishment, the same is verified of them which Diogenes said of Harpalus, that they seme to giue a liuely testimony against the gods. Yea the godly are so vehemently tempted through this long continuance & fall so farre, that they thincke God hath no re­gard of them. Wherfore we must so arme our selues with Christi­an patience, that albeit we feele the tedious & long continuance of these furrowes, we be not therfore offended, but when one tenta­tion is ouercome, we must prepare our selues to an other. For our [Page 200] backes must be alwayes ready to beare the long continuance of these sorrowes.

This is the first part of the Psalme, in the which he confesseth the diuine miracles and miraculous power of God, whereby he preserueth his children not only against y^e world, but also against sinne, death and the deuill, and praiseth God for that he giueth vic­tory to those that are ouercome, and putteth those to flight which doe ouercome. This ioyful ende and this successe he willeth vs to looke and waite for, and exhorteth vs to patience. Now he turneth him selfe to prayer, and not onely prayeth, but also promiseth to the enemies of the Gospel, that although they obstinatly continue in afflicting the faithful without checke or punishment, yet shall their ruine & ouerthrow be such, that they shall neuer rise againe: as experience doth shewe. For I pray you, what kingdom from the beginning of the world hath alwaies continued and prospered? The places and spaces of the earth doe remaine void and desolate & the kingdoms are gone as though they had neuer bene. Againe, the crueltie & tyranny of the kingdomes of the world was neuer so great, that it was able to oppresse the church. For the Church stil continueth & shall continue to the ende of the world, as followeth.

These wordes are so full of consolation, that to the children of God in their calamities and afflictions, nothing can be more com­fortable. For they knowe that no munitions, no furniture of war can be so strong. Firste of all therefore, wey and consider why he calleth the Lord Righteous, and you shall see that he so doeth, be­cause that, when a man considereth according to the iudgement of the fleshe, the thinges which are here done, and how God gouer­neth and ruleth the same, it seemeth no otherwise but that he is vnrighteous and vniust in supporting the tyranny of the wicked with great riches, power, dignitie, &c. When reason seeth this, it can iudge nothing else, but that, if there be a God, he is vniust. For first of all thus doth reason gather: If there be a God, he is able to resist the wicked, and vtterly to destroy them. For to be a God is to be almighty. Againe, thus carnall reason argueth. If there be a God, he must needes knowe those thinges which are done in the world. For it can not be said of God, that he is ignorant of any [Page 201] thing. Now, what else followeth heereof, but that if God knowe these thinges to be cruelly and vniustly done, and is able to resist them, he ought also to be no lesse willing to doe the same. For if we thinke that he wil not doe that whiche he knoweth and is able to doe, it must follow that he is not good, but euil: not iust, but vn­iust. Nowe lay these thinges togither. If God haue power, wise­dom and goodnes in him: if he be able to helpe: if he knowe how and also be willing to help, why are all these things done and go­uerned in the world in such sort, that the wicked haue power, ri­ches and dignitie, as a rewarde of their impietie? and contrariwise the godly for their pietie and godlines are many wayes and most cruelly afflicted? All these thinges are a liuely testimony against God, as before we said of Diogenes. This argument of Epicurus and such like atheistes, is to the flesh inuincible. Wherefore rea­son beeing altogither blinded and wrapped in these snares, incly­neth to this opinion, that there is no God, or else that he regar­deth not the affaires of men.

Of this offence and stumbling blocke the holy Ghost warneth vs when he attributeth this name vnto God, that he is righteous, whom vnrighteousnes and impietie pleaseth not. Therefore al­though he suffer the wicked to flourish for a time, yet at the last he cutteth their cordes, that is, he destroyeth both their power and them, according to that saying: Thou art not a God that loueth wickednes. Psal. 6. Wherefore let Christians learne to iudge, not by that which presently they fele, but by that which the word of God pro­miseth and shall assuredly come to passe: to witte, that the wicked when they haue long plowed vppon the backs of the faithfull and many wayes afflicted them, shal perish at the length. For God is iust, and his iustice wil not suffer the righteous to be oppressed.

This (as before I haue said) is a prayer. But ye know that in euery prayer there is a promise included, which promise this word Righteous doth expresse in the former verse with a singular vehemencie, to the ende we shoulde not murmur, or blaspheme God, as though he were not mindfull of vs, or had no regard of vs. Now, where he saith: Let them be confounded & turned backe, [Page 202] it is an exposition of that which he saide before, that their cordes should be cut, that is to say, their kingdoms, their power, their ri­ches, their lawes, and finally their whole politike body and com­mon weale should be brought to nought: as it befell to Babylon, Niniuie, Ierusalem, Athens, Corinth, Thebe, Rome, and briefly to all kingdoms and common weales which did not submit them selues vnto the Gospell. For when they proudly stretched out their neckes and set them selues against Christ their Ring, and by their power sought to oppresse him, they were destroyed. In like maner must we also pray, and certainely looke for the execu­tiō of Gods vengeance vpon those which at this day haue set them selues against the Gospell: as the Pope and his Bishoppes, with all their faction, and with all the Kings and Princes of the earth which maintaine and defende their impietie: for at the last they shall be confounded. But the Gospell and the worde of the Lord shal endure for euer. For the name of Christ shal neuer be oppres­sed, but being faithfully called vpon, shall alwaies be ready to help the afflicted, and shall cut the cordes now of this wicked man, and now of that.

Thus the holy Ghost comforteth vs sundry wayes. For when we haue learned that Satan is such a spirite as neuer ceaseth to tempt and to vexe vs (so that when he can not ouercome vs by the greatnes and the multitude of tentations, he goeth about to doe it by the tediousnes and long continuance therof) he would haue vs to comfort our selues herewith, that albeit these tentations conti­nue long, yet notwithstanding they shall haue an ende. And since we are forwarned both of the continuance and of the ende thereof, it is the more easie for vs to beare them. Here is to be noted also that he sheweth to whom he wisheth euill, namely to those which hate Sion. And that hatred which they bare against Sion, was an hatred against God. For in that Satan hateth the Church, he doth it not onely in respect of men, but because he hateth God him selfe whom the church prayseth and magnifieth. Moreouer, Si­on was a place which God had chosen vnto him self. Like as ther­fore God had chosen that place to shew his great loue towards it: so had Satan chosen the same to shewe his malice against it, and with all his power to vexe it. In like maner not onely Satan, but also the malignant Church of the Pope doth persecute vs, not be­cause we are euil in the sight of the world. For this they could wel [Page 203] suffer, yea & would be glad if they might heare that we are whore­mongers & murtherers as they are. But the true cause why they so deadly hate and persecute vs is this, for that it greeueth them that we in their eyes are innocent as touching the second table, and also obedient to the first, wherein we are commaunded to ho­nour, serue and prayse the Lord, to feare him, to trust in his mer­cie, &c.

This is a goodly Psalme for the sundry, excellent, and most apte similitudes conteyned therein, whereby the holy Ghost pain­teth out those great maiesties & principalities of the world, which fight against the gospel. A litle before he compared them to plow­ers drawing out furrowes of a maruelous length. To whom he so compareth them, not in this respect, as though it were graun­ted vnto them so long to abuse their power, wealth and riches, but in respect of the great tediousnes, griefe, and anguish of those which suffer the plowers, the furrowes, the wounds, and treading vnder foote. For vnto them it seemeth a tedious, a long, and as it were an infinite plowing. Wherefore they desire to be deliuered, and neuer so litle tarrying, through this tediousnes and anguish of hart, seemeth to them intolerable. Against this wearines and this tediousnes therefore he comforteth the faithfull with this simili­tude of grasse in the toppe of the house. As if he sayd: Why see­meth the time so long and so tedious vnto thee? Why doest thou not learne to vnderstand what these plowers thy aduersaries be? Diddest thou neuer see grasse growing in the toppes of houses? Who did euer complaine that that grasse flourished so long? who euer went about to plucke it vp? As though it were not wont of it selfe to wither and vanish away. Learne therefore that the very same is the state and condition of thine aduersaries.He setteth y^e similitude of the grasse in the house topp, against y^e similitude of the plow­ers. Thus with one similitude he fighteth against an other. But if a man could ef­fectually beleue that this similitude was made and here set downe by the holy Ghost & close vp the same fully in his heart, he should feare neither y^• Turke nor the Pope, with all his cruel Prelats, nor the tyranny of Princes, but should contemne them all, and as litle regard them as the grasse on the toppes of the houses.

[Page 204]But behold the outward shew of this grasse. If any child should see it, he would esteme it to be better then any barley (for to barley it is most like) since it groweth not as other thinges doe vpon the earth, but in an higher and more notable place, & lodeth the topps of the houses. But take a man that knoweth these thinges, and he will say it is nothing else but a goodly shewe & resemblance with­out any fruite. Thus hath the holy Ghost chosen this similitude to teach vs, not to wish that tyrannes may be like grasse, but to knowe that they are in deede most like vnto grasse on the house toppes, which withereth away before the haruest time come, or a­ny man goe about to cut it downe. Senacherib who besieged Ieru­salem, did flie ouer kingdoms, oppressed & trode downe all things vnder his feete: therefore he could not be counted of Ezechia and others like vnto grasse, and yet before he achieued that he went a­bout, he was compelled, not without great feare and also much slaughter of his souldiers, to reise his siege, and he him selfe also most miserably perished. So Pharao seemed mightely to growe and encrease, not vpon the earth, but in the ayre & vppon the house toppes: but the miserable Iewes were oppressed and troden vn­der foote like myre in the streetes. This is a resemblāce of grasse, not withering, but freshly flourishing. But how quickly did it wi­ther and vanish to nothing? For when Pharao did verely thinke to oppresse them, he was suddenly oppressed him selfe and peri­shed in the waters.

Such an image of tyrannes and tyranny the holy Ghost payn­teth out vnto vs in this place. Why then shouldest thou feare? Why shouldest thou tremble? Why shouldest thou despayre, as though thou haddest neuer seene most flourishing grasse within few dayes to wither away of it owne accord, or diddest not know the nature of it to be such as can not long continue? Athanasius when Iulianus the Emperour did many wayes afflict both him & the whole Church, & fought, not onely with crueltie, but also with craft and subteltie against the faithfull, in so much that others, as it were in a terrible tempest, were vtterly discouraged and past all hope of deliuerance, sayd that this persecution of Iulian was not a tempest but a litle cloude. In deede this heart was full of fayth which could beleue, that Iulianus was like, not to a terrible and a violent tempest, not to a mighty black cloud wrapping all things in darknes, but vnto a very litle cloude which the Sunne doth [Page 205] quickly consume. In like maner must we also extenuate and dimi­nish the power of our aduersaries, & set at naught all their proude bragges and all their crueltie: not in respect of our owne strength, but because they are of them selues nothing else but a buble in the water, grasse on the house toppes, and a very shadow rather then men: besides this, that they prouoke God also against them selues whose fury and cruelty compared vnto his power, is a thing more vaine then grasse on the house toppes or a bubble in the water: for it is nothing else but a bare and a naked shew, which semeth to be something when in deede it is nothing. So are all the attempts of the aduersaryes full of threatnings, but in the ende they come to nothing.

This is the wisedome of Christians, to diminish the power of the aduersaryes, & contrariwise to amplifie the word & the mighty protection of the Lord. The deuill, sinne, death and other spiritual tentations are greate: but a Christian can make a distinction of greatnes. For greatnes is vnderstand two maner of wayes. The one is according to y^e eye, which the eye iudgeth after the outward shew: the other is according to the trueth, which the truth iudgeth after y^e word. The greatnes therfore of sinne, death, wicked kings Princes and Bishops is that which is according to the eye onely: For God which saith: Be of good comfort: I haue ouercome the world: Also, Feare not those which can kill the body, but are not able to kill the soule, the same God alone (I say) is the very true greatnes, to the which if you compare Satan and al the fury of the whole world, what are they else but a bubble? what are they else but grasse? but light strawe and stubble? But when they are considered with out God, then doe they terrifie with a false fearefull shew and seeme to be great in deede.

Wherefore Christians must iudge, not according to their opi­nion, but according to the truth. For an opinion is that which rea­son bringeth forth besides the word: but truth is grounded vpon y^e word, which iudgeth the fury & the crueltie of the world raging a­gainst the faithful to be like vnto grasse vpon the house [...]ops.This iudge­ment that the enemies are like grasse and therfore shall perish, he calleth a promise. This promise being setled and surely fixed in the minde, confirmeth the godly against the great power (as to reason it seemeth) of y^e world & Satan. Like as on the other side, where the word is not, y^t mind deceiued through a terrible shew of truth & the iudgement of rea­son, is oppressed with terror. These things must not so be takē as [Page 206] though we did vtterly condemne y^e power of Princes & of y^e world, which we count to be y^e creature of God, but their presumption & the abuse of their power is it that we condemne, because they fight therewith against God and his church. Let them be Princes on the earth: Let them vse their power and authoritie in the world, but when they will needes make warre in heauen, and with their power go about to inuade and oppresse the word, this is horrible, this is execrable and damnable. And who so compareth them to bubbles, to grasse, to stubble, yea and to nothing, he saith truely, he iudgeth rightly. For why doe they fight against God? Thinke they that we knowe not what God is? and what man is? what the creature is, and what the Creator is?

Wherefore they are rightly compared to grasse on the house toppes: for more contemptuosly the holy Ghost could not speake of them. For this grasse is such, that it soone withereth away be­fore the sickle be put vnto it. Yea, no man thinketh it worthy to be cut downe, no man regardeth it, euery man suffereth it to bragge for a while, and to shew it selfe vnto men from the house toppes as though it were somewhat when it is nothing. So the wicked per­secutors in the worlde, which are taken to be mightie and terrible according to the outward shew, are of all men most contemptible. For Christians doe not once thinke of plucking them vp or cut­ting them downe: they persecute them not, they reuenge not their owne iniuries, but suffer them to encrease, to bragge and glory as much as they list: For they know that they can not abide the vio­lence of a vehement wind. Yea though all thinges be in quietnes, yet as grasse on the house toppes by litle and litle withereth away through the heate of the Sunne, so tyrannes vpon small occasions doe perish and soone vanish away. The faithfull therefore in suffe­ring doe preuaile and ouercome: but the wicked in doing, are o­uerthrowne and miserably perish, as all the historyes of all times and ages doe plainly witnesse.

Here the holy Ghoste maketh a comparison betweene grasse which yeeldeth no fruite, and true corne which is fruitefull, that thereby he may the better commend vnto vs the former similitude [Page 207] and withdraw our mindes from the false dreade and terror which that vaine and counterfet shewe bringeth. Fruitefull corne (sayth he) is such, that he which moweth it shall fill his hand, and he that gathereth the sheaues shall haue plenty to carry into his barne. Here ye see, is a truth, and not a vaine shewe. But grasse on the house toppes maketh a shew of that which is not true, because it is fruiteles. So the Pope and his Prelates, with other tyrannes and persecutors haue a resemblance and a counterfet shewe that they are the Church. They hold and enioy dignities, Prebendes benefices, as grasse hath his stalke and [...]are, but in deede they are none of the Church, like as grasse is no corne: for it withereth a­way before it can bring forth fruite.

For this is the chiefest argument wherwith they fight against vs, that for this glorious shew whereof I spake, they vsurpe and chalenge to them selues the title of the Church. But we are com­maunded to take heed that we be not deceiued by outward shewes. Yea and we are admonished also that such shewes are often times occasions of great calamities. Beware (saith our Sauiour Christ) of false prophets which come to you in sheepes clothing. Also: by their fruites ye shall know them. Wheras then they chalenge vn­to them selues the name of the church, & for a goodly shew (which the grasse also that groweth on the house toppes hath as well as they), will be counted good corne: this will not we graunt them. For if they be good corne, let them fill the hand of the mower, but this doe they not. They are vnprofitable grasse, yea worse then grasse. For in that filthines of their wicked lustes & fleshly plea­sures wherewith they are horribly polluted, & that crueltie which they exercise against the true Church, they reteine not so much as the outward shew which they pretend. Wherefore, since there is nothing to be founde in our aduersaries but a naked and an hypo­critical shew, and the same also miserably and many wayes defor­med and defaced, since (I say) there is nothing else in them but meere hypocrisie, we iudge & denounce them not to be the Church of Christ, but of Satan. Wherefore they are prepared as chaffe and stubble to the fire, although vnder a shewe and colour of the Church, they afflict and persecute vs neuer so much.

[Page 208]This also commendeth and setteth forth vnto vs the similitude of the grasse. For true corne hath this commēdation, that it is the blessing of God. They therefore which see it growe, doe wish that God would blesse and prosper it. This (sayth Dauid) shall not be sayd of that grasse, that is to say, of the tyrannes and the aduersa­ries of the Church, but rather they shall be cursed of all men, yea the malediction both of God and man shall be heaped vpon them: Like as it hath also hapned to the Church of Rome, which before our doctrine and preaching most gloriously flo [...]rished. But nowe that the Gospel hath plucked away her visour, and sheweth that she is without fruite, all her cursed hypocrisie is bewrayed and her memory is perished from among the godly. Thus the Prophet comforteth the faithfull, and sheweth that the wicked, what glori­ous bragge and pretence so euer they make, are in deede nothing, and because God blesseth them not, they shall inherite nothing but malediction, and shal be confounded, like as Iudas, the Phariseis, Cherinthus, Arius, and Pelagius, though they seemed to flourish, most miserably perished, with all their glory.

Wherfore let vs, whose doctrine by the grace of God is sound and agreable with the holy Scripture, remember this similitude, that when we must suffer hatred, sclaunder, reproches and all ma­ner of iniuries for the Gospels sake, we be not afrayde, but may learne hereby to iudge the Pope, the Bishops and wicked Prin­ces with their tormentors and executioners of their crueltie, to be nothing else but grasse on the house toppes, which seemeth to be somewhat when in deede it is nothing, and therefore it is without all blessing. To such it shall be sayd with the rich glutton in hell: Sonne remember that thou in thy life time receauedst thy plea­sures. Luke. 16. For if we consider the whole history of the church euen from the beginning of the world, we shal see that God hath alwayes so wrought by his secret counsell, that as grasse on the house toppes withereth away before the haruest come: so tyrannes are sudden­ly cut of and neuer come to their fall time. Wherefore let vs con­stantly abide and endure with patience in all afflictions, vntill the ende doe shew that it was nothing but grasse, and suddenly withe­red when it was most like to encrease and flourish. The wicked do enioy all good things for the Churches sake, like as the grasse on the house toppes hath the benefite of the rayne and of the Sunne as well as the corne in the fieldes. But as they shall not liue halfe [Page 209] their dayes, and as they shall see their owne counsells and deuises to be but vayne & withont successe, so shall they be as a perpetuall shame among men: in so much that no man shall wish any good vnto them: As at this day the memorie of Iudas, Pilate, the wic­ked Iewes Dioclesianus, Maximinus and other tyranns is with­out honour, yea most execrable and odious vnto all men. This con­solation is set forth by the holy Ghost by these grosse similitudes & examples, that we may conceaue in our mindes some shadow or resemblance of Gods workes, since we can not rightly iudge and esteeme the thinges them selues according to the trueth, but we iudge the enemies and persecutors of the Church by their goodly shew and outward appearance, to be good wheate, because they prosper and flourish so long vpon the earth. Wherefore we must rest wholy in the worde, which with such simlitudes paynteth out these thinges, and we must withdraw our senses from all outward sightes and shewes, and iudge no otherwise of the aduersaries of the worde, then of most vile grasse that groweth on the house toppes and is contemned of all men. For so sayth the spirite and fayth: but our senses say otherwise.

In like maner must we doe also in spirituall tentations, when our conscience accuseth vs & giueth testimony against vs, as well in the agony and daunger of death, as in other conflictes. Here if we follow that which appeareth to reason and our owne senses to be true, it shall seeme vnto vs that our enemies are inuincible and almightie, and that there is no remedy, but we must needes be o­uercome and vtterly perish. The sight & feeling of this greatnes perteyneth to the eyes and to the senses onely, and ryseth of the iudgement of reason, and not of the trueth. But when we looke to the true greatnes which the word setteth forth vnto vs, we are cō ­strayned to say that death, sinne, Satan, and the very gates of hell are in deede nothing else but grasse on the house tops, but stubble, but a very bubble swimming vpon the water, which with the least occasion breakith and vanisheth away. So must these thinges be amplified and set against all kindes of tentations, whether they be persecutors of the word, as the world and wicked Princes, or else sinne, death and Satan. Al which we must learne to extenuate and lesson as much as we can, because Christ liueth and we haue his word. The consolation is able to swallow vp all terrors, and ma­keth vs able to say, that all these thinges are in very deede but one [Page 210] nothing. But when we consider these thinges without the worde and Christ in respect of our selues and of our owne strength, then are they in deede, not grasse, but suche high and mighty moun­teynes as can not be passed ouer. Wherefore, when we fight a­gainst our enemies, we must fight, not as men consisting of body and soule, but as Christians baptised in the name of Christ, ha­uing the gift of the spirite and the word. Now therfore, when the deuill, death, hell it selfe, the world and cruell Princes are compa­red to a Christian, they are but grasse vpon the house toppes, or if any thing can be saye to be more vile and contemptible. For he hath the word which is almighty, and moreouer he hath Christ him selfe. Christians therefore are inuincible, yea euen then when they are ouercome & troden vnder foote. [...]. Cor. 12.9. For the power of Christ is made perfect through weakenes. Thus did the holy Prophets and Martyrs comfort them selues against the world and the king­dom of Satan, and therfore they did so valiantly suffer all kindes of afflictions, being perswaded, not that the grasse, which withe­reth away of it selfe without mans endeuour, but the word of God should haue the victory. For true it is that Basilius writeth when he comforteth the people of Alexandria against the sury of Arius, that through the persecutions of the enemies, the Church doth more and more encrease and multiply. Which thing we also haue proued, and God graunt that we and our posteritie may stil so doe.

The 130. Psalme. Out of the depth I call vnto thee, O Lorde, &c.

The argu­ment of this Psalme: which emongest all the Psalmes is one of the chiefest.This Psalme we doe also account emongest the most excellent & principall Psalmes: for it setteth forth the chiefest poynt of our saluation, our iustification I meane, & righteousnes before God. The true and sincere knowledge whereof is it which mainteyneth and preserueth the Church: for it is the knowledge of veritie and life. Contrariwise, where the knowledge of our iustification is lost, there is no life, no Church, no Christ, neither is there any iudgement left either of doctrine or of spirites, but all is full of horrible darkenes and blindnes. That we may therefore preserue and leaue this light to our posteritie, we wil take in hand, as God shall make vs able, to expound this Psalme also.

[Page 211]And here first of all ye haue to note,How the prophets are wont to speake of God, & how they des­cribe him. that the Prophets, when they speak of God or name God, do meane their owne God, whose promises & worship they had emongest them, lest ye should thinke that we haue any accesse vnto God by our owne imaginations which we conceaue of God without the word, as the Turkes, the Iewes and the Papists do, which seke after God altogither with­out his word, or else they transforme the word from the right sense and vnderstanding thereof, into a fantasie of their owne imagina­tion. For the Prophets did know that the true God, although he be of him selfe and of his owne nature infinite and incomprehensi­ble, was included notwithstanding in the Mercieseat, whereunto he had bound him selfe by his word and promise. Wherefore, al­though they called him the God of heauen & maker of all thinges, yet this had they as a more neere & proper token of the true God, that they knewe him to haue his dwelling in Sion. When they prayed therfore vnto God or talked of God, they did it according to that forme and maner wherby God had reueiled him self in his word and promises. Albeit therefore the Prophet maketh no men­tion in this place of y^t tabernacle or promises, but semeth to speak vnto God simply and without all respect thereof, yet we must vn­derstand that he speaketh no otherwise to God, then as he is setts forth in his word & worship:VVithout Christ God is neither to be sought nor worship­ped. Like as we ought now no otherwise to thinke or speake of God, then as he is in our true Mercieseate Christ. For so Christ himselfe saith vnto Philip: He that seeth me, seeth my father. No man commeth vnto my father but by me.

When we haue attained this knowledge, then may we safely worship God and call vpon him as he is the maker of heauen and earth, and so shall we vndoubtedly find him. For although of him selfe and when he is not thus reueiled, he is vnsearchable and not to be found: yet in his word and promises, wherein he wrappeth him selfe, he will both be found & knowne of them that will there seke after him. The Iewes therfore praying before the arke, wor­shipped the true God of heauen and earth. For God by his worde had promised that he would be there present, & there would heare the praiers of his people. Euen so we likewise loking vnto Christ & worshipping him, doe worship the true God: for he hath reuei­led him selfe in Christ. Therefore Christ saith: VVhat so euer yee shall aske the father in my name he will giue it you. They there­fore that pray vnto God and fasten not their eyes and minds vpon [Page 212] Christ, come not vnto God, but worship the imaginations of their owne harts in steed of y^e true God, & are plaine idolaters. For nei­ther wil god be sought nor found, nor heare our praiers, but in our mercieseat Christ. Wherfore if we wil find God in deede, knowe him as we should do, & with boldnes come vnto him, let vs loke vnto Christ, according to y^• saying of S. Iohn: He that seeth me, seeth my father. Thus y^• word gathereth togither y^• wandring cogitati­ons of our harts, vnto this only person Christ God & man, to y^e end we should know y^t there is or can be found no God without Christ, Dost thou not beleue (saith he) that the father is in me, & I in him?

In like maner did the holy Iewes pray vnto God dwelling in Sion. That place who so euer neglected, although they vsed one and the same kind of worship, & the same wordes in prayer which they did, notwithstanding they committed idolatrie, because they did contrary to this commaundement, namely that he would be worshipped in Ierusalem. This is then a general rule to be obser­ued in all the Psalmes & in the whole Scriptures, that in the olde Testament there was no God but in Sion: or in the place of the tabernacle, and that all prayers were made vnto God sitting be­twene the Cherubins. Nowe, when this temple was destroyed, God set vp an other temple, in the which he would be sought, ser­ued and worshipped. Without this temple there is no God, but the deuill in steede of God, is there both sought and founde: and therefore men fall either into desperation if they haue an euil con­science, or else through hypocrisie into presumption, as did the I­dolatrous Iewes, and as our Papistes now doe, most arrogantly presuming of their owne righteousnes.

Hereunto doe these and such like sentences of the Psalmes & the Prophets apperteine: I lift vp mine eyes vnto the mountaines. Again, The Lorde out of Sion blesse thee. In like maner are all such other sentences also to be vnderstand wherin is added no ma­nifest signification of the place or of y^e temple, as in this place: Out of the depth haue I called vnto thee O Lord. He doth not here cal the Lord absolutely y^e maker of heauen & earth, as the Turks also do, but the same God which dwelleth in Sion, whose word & pro­mises they had amongs them, that he would there receaue & heare their prayes. The Prophet resteth therefore wholy & onely in the assured confidence of y^• free mercy & grace of God, but of that God which was in Sion, & which said vnto Satan: I will put enmitie [Page 213] betwene thee and the seede of the woman: For God will not be sought by our deuises. Which if we shoulde doe, what should we need then y^e word? To what end was y^e law? why was Christ reuei­led? Behold our aduersaries the papists wherunto they are come. They pray much. They recite Psalmes often. They say: Pater noster qui es in caelis, &c. But beca [...]se they contemne the worde, yea and persecute it also with might and maine, therefore vnder these good wordes they mainteine plaine idolatrie. So hapneth it also to the Turkes, euen then when they say they worship the li­uing God the maker of heauen and earth.

For this cause I do so often admonish you, that without Christ ye should shut your eyes and stoppe your eares, and say ye knowe no God besides him which was in the lappe of the virgine Marie and suckt her breastes. Where this God Christ Iesus is, there is God wholy, there is the whole diuinitie, there is y^e father and the holy Ghost. Without this Christ there is no God. I haue known many in the kingdom of Antichrist, which seeking to comprehend God by mans speculations, haue horribly perished, and if God through his inestimable mercie had not deliuered me from this tentation, I had also fallen headlong into destruction.

Albeit the Prophet (as I sayd) maketh here no expresse men­tion of the temple,The prophe [...] praying for the remissi­on of sinnes, includeth Christ in his prayer. yet shal ye see how in this psalme he wrappeth the promise concerning Christ. For this is the whole argument of this Psalme, that there is no saluation, no grace, no iustification, but in that God which forgiueth sinnes. And is this God any o­ther then the same which sayd vnto the Serpent: The seede of the woman shall bruse thy head? Therefore he taketh God here as a promise maker, and sheweth that Christ was promised of the fa­ther to be a sacrifice for the sinnes of the world. And here the Pro­phete setteth foorth vnto vs a principall poynt of doctrine tou­ching Christian righteousnes, Christian wisedom and the glory of Christ. These thinges Dauid treateth of euen then, when the law was in his full strength, and leapeth ouer the boundes of the law into Paradise, or rather into the very heauen of grace & mer­cie. For why should I not 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.

[Page 214]Hereby we may see what the entent and purpose of the Pr [...] ­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.

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,The great­nes of the tentation wherewith Dauid was oppressed. 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 y^e perills that he was in by the rage of Saul, by his sonne Absolon, by y^e 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 tētations 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 [Page 215] 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,It is a great consolation to see that holy Dauid was exercised with the tentations of the wrath of God. 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.In the tenta­tions of sin and of the wrath of god what we ought to do. 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 mēbers [Page 216] 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 [...]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.

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,Dauid in his tentation did not thus pray. we must con­sider that Dauid him selfe did not thus pray in his anguish and in the extremitie of his tentation. The minde oppressed with terrour and desperation, can not pray so long as such desperate assaultes doe endure, but bursteth out rather into blasphemy & murmuring against God, and can not thinke wel or reuerently of God. But when the extremitie of the conflict is past, thē beginneth this cry­ing vnto God and this vehement desire, which the mind before op­pressed with anguish and sorrowe, could scarsely once feele. It hel­peth an afflicted conscience also very much (as I haue said) to heare some faithfull brother with comfortable exhortation & coun­sel out of the word of God, saying on this wise: Brother, why art [Page 217] thou so heauy harted?Singular cō ­solations a­gainst despe­ration. Doest thou not heare that God will not the death of a sinner? hast thou forgotten that God commaundeth thee to beleeue in him, to trust in him? Looke vpon the first commaun­dement: What is it, what requireth it else, but that we shoulde worship God in faith and hope? Why then shouldest thou not trust in his goo [...]nes and mercie? Why shouldest thou despaire? This is to heape sinne vpon sinne: and whereas thou wast a sinner be­fore in the second table and in the inferior degre of the commaun­dements of God, now thou settest thy selfe in the firste table also, and in the highest degree, adding to thy other sinnes, desperation and incredulitie, &c. When the heauy and troubled conscience is thus earnestly stirred vp to a stedfast hope and trust in God, and to the consideration of Gods great mercie and goodnes towardes the penitent and afflicted, then beginneth to arise some sparke of faith and groning of the harte, bursting out into these or the like wordes: Oh that I could. These vnspeakeable gronings the spi­rite helpeth, and at the length there followeth some feeling of re­lese & comfort. For God can not reiect or neglect these gronings. Of these gronings we see a shadowe, as it were, in the first verses. But why doest thou grone? why art thou heauie? Harken what followeth.

This verse in our diuinitie is well knowne,Dauid pray­eth that his sinnes may be forgiuen and his ini­quities not marked, therefore he denyeth all righteousnes of workes before God. neither doe I seee how either our aduersaries, or Satan him selfe can auoyde it. For what can they say? or what haue we here that may moue vs any way to doubt? As for Dauid, it is witnessed of him that he was a man after Gods owne hart: and in deede he is a singular example to all posteritie in all kind of godlines. For although, through the murther of Vrias and his adultery with Barsabe he is not with out reproch, yet how great was his humilitie when the Prophete reproued him, and how feruent was his faith when he raysed him vp againe? Beholde moreouer his singular patience in affliction, his carefull and continuall trauell for the amplifying and adnaun­cing of the kingdome of God, of the true seruice and worship of God. What should I say more? Dauid hath not many fellowes, whether ye consider his life and his faith, or the witnes pronoun­ced [Page 218] of him by the Lorde him selfe: and yet he notwithstanding so excellent and so holy a man is compelled plainely to confesse his imperfection, saying: If thou Lorde wilte straitly marke what is done amisse, O Lord, who may abide it? Is not this then abso­lutely to deny all the righteousnes, puritie & holines of men, what so euer they be? Likewise in the 31. Psalme thus he speaketh e­uen of those whom he calleth godly and holy: For this shal euery one that is godly pray vnto thee, that is, for pardon and forgiue­nes of their sinnes. Where are they then that so highly extoll the righteousnes of workes, seeing that Dauid him selfe in the sight of God simply renounceth and reiecteth his workes and all manner of righteousnes, and onely desireth that the Lord would not streit­ly marke his iniquities.

But in deede our aduersaryes talke now somwhat more mode­rately in this matter then heretofore they haue done. For they doe not now deny that faith iustifieth, but yet they say that that faith which iustifieth must be furnished with charitie. Thus like pies & parrets they chatter and prate that they them selues doe not vn­derstand. But furnish faith how so euer ye list, yet is this a gene­ral sentence: If thou Lord, wilt straitly mark what is done amisse, O Lord, who, who may abide it? Surely no man liuing. For if any man had bene able to abide it, then Dauid, no doubt, had bene able, being so holy a man, so perfect in the word of the Lorde, so of­ten and so many wayes exercised and tryed with afflictions, to confirme and stablish him in faith and in the feare of the Lorde. For I doe not thinke that emongest all the Papistes there is any one so impudent, that will not thinke him selfe farre inferiour to Dauid: and yet Dauid saith, that righteousnes commeth not by workes. For, sayth he: If thou wilt marke what is done amisse, no man shall bee able to abide it, or to stande in thy sight, O Lorde.

Wherefore let no man trust that by his owne merites or righ­teousnes he shall be able to stande against the terror of death and the iudgement of God. Neither doe I suppose that emongest our aduersaries there is any suche as dare presume to enter into the iudgement of God trusting vpon his owne righteousnes: and yet they teach,The Papistes teach that which they them selues doe not. commaund and exhort other so to doe. But we teach a contrary doctrine, leading the Church from this false trust, to a trust and confidence in the merite and death of Christ, and for this [Page 219] cause they condemne vs as heretikes. Is not this extreme ma­lice? They will not doe them selues that they teach other to doe. For when death cōmeth, they dare not trust to their owne merits, and yet will they force other so to doe, or most cruelly condemne them for heretikes. Thus we are taught by the experience of all such as are not vtterly voyd of vnderstanding, that no man liuing, ouercommeth by his owne works or righteousnes in Gods sight: and yet the whole nature of man, when it is not vnder tentation, still looketh vnto workes and seeketh meanes how it may by them please God. But here is set forth vnto vs a simple and a plaine do­ctrine: If thou Lord will marke what is done amisse, none shall be able to abide it? Who would then desire to enter into iudgement, that he may be ouercome, condemned & cast away for euer.

This is therefore the summe and effect of all togither,We must rest onely & wholy vpon the trust and confidence of the mercy of God. that we all (Dauid, Peter, Paule, &c.) were borne, that we are, that we liue and we die sinners. But this is our glory, our health and safetie, that when by the Gospel we be instructed of the mercie of God and merite of Christ, we leape ouer the boundes of the lawe and out of our owne workes, as it were into an other world, and into a newe light, and comming vnto God with boldnes, we say: O Lorde, we can not contend with thee in iudgement, we can not dispute with thee as touching our righteousnes or vnrighteousnes: but if thou wilt marke our iniquities, if thou in iudgement wilt demaunde whether we be righteous, then must we needes perish. Wherfore we appeale from thy iudgement, vnto the throne of thy mercie. If we haue done any thing well, it was thy free gift alone. Looke vpon vs therefore with the eyes of thy mercie, and not with the eyes of the iustice of thy iudgement: For if thou doe not pardon our iniquities, and close thine eyes that thou behold them not, we shall not be saued, &c.

This light of doctrine we see that Dauid followed euen in the darkenes of the lawe.By Christ a­lone we ob­teyne remissi­on of sinnes: Therefore onely faith where by Christ is ap­prehended, iustifieth vs. But our case is nowe much better, for as much as we see these thinges clearely sette before our eyes in the newe Testament. For what teach we else at this day, but that we are saued by fayth alone in the death and blood of Christ? that by the merite of Christ onely, our sinnes are couered and taken away, according to that saying: Blessed are they whose sinnes are forgiuen. Forgiuenes of sinnes then is that heauen vnder the which we dwell through our trust and confidence in the merite of [Page 220] Christ. For he that beleueth, shall not be condemned, but shall passe from death to eternall life. Dauid addeth here no expresse mention of Christ, and yet because he hopeth for mercie, therefore he loketh straight to this mercie seat that afterwards should more clearely be reueiled in the new Testament. For ye see that he sig­nifieth no lesse, but if God should marke his iniquities, he must needes dispayre. For without remission of sinnes or knowledge of grace, what haue we to rest vppon? What safetie may we finde? They therefore that put not their trust herein alone, that by the death of Christ their sinnes are taken away, and Gods eyes closed that he wil not see their sinnes, must needes perish. For this onely do the Scriptures set forth, that our life resteth wholy and alonely in the remission of sinnes, and in that the Lord will not see our sinnes, but in mercie couereth them, and will not remember them or lay them to our charge: So that we must acknowledge & con­fesse that we know nothing but the righteousnes of Christ: Not that we should not now worke and bring forth the fruites of a holy life: not that there is no sinne in vs, or that God doth not hate the same: but because God sayth and promiseth that he wil not marke our transgressions, because we beleue in Christ and put our trust in him. This shield whosoeuer holdeth out for his defence, and hi­deth him selfe vnder it, them God accepteth as his children, be­cause they haue a Sauiour: but they that haue not, are driuen to despaire. For what can all their workes, their merites, their righ­teousnes doe, seeing Dauid sayth: If thou marke our iniquities, O Lorde, who shall be able to stand in thy sight? In this verse therefore consisteth altogither, which hereafter followeth.

This mercie thou shalt not find in Moises, in the lawe or in the works of the law, not in Monkery, not in a strait and painful life, not in almes deedes, &c. Briefly, this mercie thou shalt finde no where,Propitiation or mercie what it is. because it is no where, but with the Lord. Mercie therefore is not our merite or our righteousnes, but it is the free pardon of our sinnes by Christ alone. Which mercy, although thou shoul­dest afflict and punish thy selfe in a Monastery a thousand yeares, or doe neuer so many, so perfect or so holy workes, thou shalt ne­uer find, as the conscience which euen in a most streit and holy life [Page 212] feelleth desperation, doth sufficiently witnesse. But herein alone the conscience findeth rest and comfort, when altogither naked & without any addition of her owne worthynes, it committeth it self to the naked and bare mercie of God, and saith: O Lord, I haue thy promise that righteousnes commeth of mercie alone, whiche righteousnes is nothing else but thy free pardon, that is to saye, that thou wilt not marke our iniquities.

I commend therefore vnto you this definition of righteousnes which Dauid here setteth forth,To marke iniq [...]ities what it is. True righte­ousnes what it is, that to marke sinne, is to condēne. Againe, not to marke sinne, is to iustifie or pronounce a man righ­teous. And this is true righteousnes in deede, when sinnes are not marked, but pardoned & not imputed. Likewise in an other place also he defineth a blessed man: and Paule allegeth the same defini­nition very aptly: Blessed is the man (saith he) to whom God im­puteth not his sinne. He saith not: blessed is the man which hath no sinne, but vnto whom the Lorde doth not impute that sinne which he hath, as here also he saith: When sinnes are not marked. These testimonies must be diligently collected and noted, that we may see how that this doctrine is founded vppon the holy Scriptures, and that all the confidence and trust that man can haue in the righ­teousnes of works or of the law, is vtterly cut of in the iudgement of God.

For this doctrine maketh all men alike, and before God lea­ueth no difference.The doctrin of iustificati­on maketh all men alike For if by imputation onely we be righteous, it followeth that not onely we be all sinners, but that also there is no differenee betwene the learned & vnlearned, the wise and the sim­ple, the married and vnmarried, the Prince and the plowman, &c. For this difference of degrees in the iudgement of God auayleth nothing: but this onely auaileth before God, that our sinnes bee forgiuen. Wherfore if this doctriue had bene heretofore diligent­ly taught, all Monkry & such other mōstrous kinds of life had not bene brought into the Church, which the foolish people hath bele­ued to be more holy then others. For what soeuer kinde of life a man be in, this is the condition of vs all, that we haue neede of for­giuenes of sinnes, as Paule teacheth in the Actes, where he shew­eth that God suffered the manners of our fathers,Act. 13. like as a good husband suffereth and beareth with the manners of his wife, the maister of his scholers, the Prince of his subiects. Now, if this eiuill life haue neede of such discretion and moderation, that men [Page 222] should not be alwayes extreme and rigorous in dealing one to­wards an other, how much more neede haue we, that God should beare with vs in this our great weakenes and corruption? If God should deale sharply with vs, then should our transgressions day­ly and continually moue him to marke straitly, and sharply to pu­nish vs. But he will not marke our iniquityes. This he requireth, that we beleue in Christ. Then will he beare with vs, then will he winke at our weakenes, and pardon our transgressions, yea in respect of our faith in Christ, he will accept vs as righteous.

Thus Dauid turned him selfe from desperation, to an assured hope and trust in Gods mercie. For when we looke to our sinnes, it can not be but we must needes be vexed and fall to desperation▪ But we must not fasten our eyes vppon our sinnes onely,VVhē we be holde our sinnes, we must looke vnto the Mercieseat. but must looke vnto the mercieseate: So that, albeit we can not deny but that we are sinners, yet the remission of sinnes we may not de­nye. And why is the remission of sinnes promised, if sinners may not enioy the same? Moreouer, in that Dauid speaketh of mer­cie, he con [...]esseth that he is a sinner, and that mercie doeth pro­perly pertaine vnto him. But thou wilte say: Sinnes make a man vnworthy to receaue mercie at Gods handes: therefore let Dauid, Paule and Peter hope for mercie, as they which are ho­ly and worthy to receaue mercie, &c. Such cogitations flye th [...] euen as a present poyson and destruction of thy soule, and thinke rather on this wise: Because I am a sinner, therefore remis­sion of sinnes pertaineth vnto me. Wherefore I will not des­paire, I will not suffer my selfe to be swallowed vppe with hea­uynes: but I will turne vnto the Lord, who hath promised mer­cie, who also hath commaunded that I should trust and beleue in him.

Thus Dauid setteth forth in this verse the summe and effect of all true Christian doctrine, & that sunne which giueth light vnto the Church. For whiles this doctrine standeth, the Church shall stand and flourish. But when this doctrine fayleth, the Church must needes faile and fall to ruine.This doctrin of Christian righteousnes the deuill moste deadly [...]ateth and persecuteth. This doctrine I doe so often and so diligently repeate, for that Satan desireth and seeketh no­thing so much as to plucke the knowledge thereof out of all mens hartes. And this is the speciall cause of all the troubles which he stirreth vp either publikely or priuately. We see what mischiefe he hath brought into the Church by Schismes and factions, not [Page 223] onely in that men contending and striuing for newe matters haue almost forgotten this article: but many also offended through dis­sentions and discord, beginne now to loth and contemne the same. It is therefore the part of a faithful Pastor not to suffer him selfe by such offences to be remoued from this article: but with an in­uincible constancie and continual trauell to set forth and aduance the same. Moreouer, how often commeth it to passe, that in those also which are cast downe with the beholding and consideration of the law and their owne sinnes, this article of the forgiuenes of sinnes, is either lost or else in great daunger. Dauid therefore in this Psalme setteth forth (as hereafter we shall heare) not onely his owne experience, but also exhortations and promises, whereby it may appeare that he carefully traueled for the preseruation of this doctrine. And in deede the greatnes of the daunger ought to stirre vp a carefull diligence in this behalfe, and daily to encrease the same in vs. For where this doctrine is lost, the mind is ouer­whelmed with all kindes of tentations.

So when in y^e Papacie this article was lost, what was so mon­strous, that was not gladly hearde and receiued of all men? The impudencie of the Monkes & all the religious rable was so great, that (I am ashamed to speak it) there was not, in a maner so much as the cracke of their foule panch, but they would haue men to re­uerence it. But contrariwise, where this knowledge is reteyned and this doctrine preached, all heresies may easily be ouerthrown. And hereof the Papacie is a notable example,The only doctrine of iu­stification o­uerthroweth the Papacie. The workes of the lawe are euill whē any part of saluation or iustification is ascribed vnto them. which by the prea­ching and publishing of this one poynt of doctrine is now vanqui­shed and banished out of mens hartes. For although you reproue the life of the Papistes and speake against their whoredom, cone­tousnes, tyranny and such like enormities neuer so much, and by the euill workes of the law detect their impietie, yet shall you no­thing preuaile: For all this the Pope doth not sticke to confesse, as in deede he can neuer deny his manifest abominations. But, sayth he, although our life be defiled with sinne, yet our doctrine and our kingdom notwithstanding is holy.

In like maner the deuill, in the lawe and workes can not be conuicted. For he can therein so handle him selfe, that he will easily breake out, as it were through a spyders webbe, and lose nothing of all his power. But then is he ouercome in deede, when the doctrine of fayth is diligently and truely taught, aud [Page 224] that the Papistes haue not onely lost, but also haue defaced with their filthy doctrine and opinions, both Christ and the true maner of iustification.Howe the Pope & Sa­tan are put to flight. If we sticke to this ankerhold, both the Pope and Satan shall be put to flight. For if their doctrine be once conui­cted as false and erroneous, they haue nothing to defende them selues withall. Wherfore, endeuour your selues with all diligēce, that this doctrine may be of you both well knowne & surely stabli­shed in your harts. And let none be so arrogant as to think, that he hath atteyned the full & perfect knowledge of this heauenly wise­dom. For so long as Satan, the world and our owne reason can do any thing, we shall neuer be perfect in this knowledge: And be­cause we are as it were souldiers placed in the forefront of the bat­taile, therefore we are in daunger of many perills: which to with­stand, it is not in the power or wisedom of man.

God dealeth not with vs according to the law: Therfore we may not deale with God according to the law.The summe and effect therefore of all these wordes: Because there is mercie with thee, is this, that God will not deale with vs according to the lawe, because we likewise should not deale with him according to the law, but say with the Publicane: Lorde be mercifull vnto me a sinner. They that goe beyond these boundes of grace, and leauing this rich and ample grace, wil dispute of the law and works, calling to account what they haue done and what they haue left vndone, the further they go, the deeper they plunge them selues in hell. I say not this without good cause. I see what hapned to good Bernard, whom if you examine wel, you shall find him contrary to him selfe. For when he treateth of faith with an inward feeling, he teacheth Christ purely, he stirreth vppe mens hartes to the loue of Christ effectually, and setteth forth his bene­fites sincerely, then smelleth he of [...]othing else but roses and hony. But contrariwise, when he disputeth out of the law or of the lawe, then reasoneth he no otherwise, then if he were some Turke or Iewe, which either knoweth not Christ, or plainly denieth him. So is it likewise with all others that take vpon them the office of teaching and preaching: For when they speake with an inward feeling and practise, and are not caried away with disputations & contentions, they teach Christ purely. But when they e [...]ter into the discourse of the law, they so dispute as if there were no Christ which had instituted the law, yea, which with his owne blood had purchased the remission of sinnes. This doe we also find to be most true when we fal in matters of the law & mens traditions. Wher­fore [Page 225] we must stand fast in this Paradise or heauen of grace and seeke no further, that we may remaine in this simple confession of Dauid: VVith thee there is mercie.

But why doth he adde moreouer:Hypocrites do not feare but presume: but we are iustified free­ly, that we should not presume, but feare. That thou mayest be feared? Forsoth to set forth vnto vs what they are against whome he figh­teth, and to giue a further light to the former sentence by setting forth the contrary: As if he should say: I haue learned by experi­ence O Lord, why there is mercie with thee, & why of right thou mayst chalenge this title vnto thy selfe, that thou art merciful and forgiuest sinnes. For in that thou shuttest all vnder mercy, and lea­uest nothing to the merites and workes of men, therefore thou art feared. But if all things were not shut vp vnder thy mercy, or that we coulde take away sinnes by our owne power, no man woulde feare thee, but the whole world would proudly cōtemne thee. For daily experience doth witnesse, that wheresoeuer this knowledge of the free mercie of God is not, there men walke in the presump­tion of their owne merites.

Behold the religious man, but especially the Minorite (which kind of men I haue alwayes abhorred aboue others for their in­tolerable pride): He because he hath a rule and a lawe wherunto he must frame his life, liueth without all true feare of God, & wal­keth in great securitie. Uery fewe there be which come to the true knowledge of sinne, or haue any feeling of desperation. For they that feele desperation, are glad to heare, that there is mercie with the Lord. But these men doe persecute this doctrine of mercy, free grace, and forgiuenes of sinnes, with fire and sword. For the na­ture of the law is this, that it maketh men proud, presumptuous and contemners of grace, as Paule notably setteth foorth in the Iewes, Rom. 2. Thou art called a Iewe and restest in the lawe, and gloriest in God, &c. They that are such are not moued with the authoritie of the Apostles, nor with the miracles of Christ rai­sing vp the dead to life, but are as vnsensible as stones. For in this securitie they are not onely ignorant what this propitiation and this mercie is, but also they persecute the same. Such therefore do commit a double sinne, more greeuous then the Publicanes: and our Sauiour Christ sayth well of them: Harlots and Publicanes shall enter before you into the kingdom of heauen. For they are easily perswaded, that they are sinners, and that they haue need of the free mercie of God & forgiuenes of sinnes. But contrariwise, [Page 226] Annas, Caiphas & y^e other Pharises, whē they heare these things, doe laugh and girne thereat, & can not abide to be taught of any.

Now for as much as perteineth vnto them both, the Lord hath decreed, that righteousnes should not be estemed according to our workes, but simply according to mercie & the remission of sinnes. For if righteousnes should come of workes or of the law,Righteous­nes cōmeth of grace only then ey­ther desperation must needes follow, if the law be not perfectly ob­serued, or else presumption if it be obserued. In desperation there is greater feare then should be: in presumption there is no feare at all. Therefore the meane betwene them both is this, that God shutteth vp al vnder mercy.God taketh not away the lawe, and yet the law auai­leth nothing to righte­ousnes. Notwithstanding he taketh not away the law: For without the law this life can not continue. In what a miserable state should the common wealth be, if murthers, adulte­ries and robberies should be committed & permitted without pu­nishment or execution of law? Moreouer, the workes and exerci­ses of the godly must be guided & ordered by the word of God. For this purpose God will haue the law to continue, and accounteth it for an holy obedience in those that doe beleue. But as touching sinne, he commaundeth that we should cast away all trust and con­fidence in the law, and put our trust onely in the mercie of God set foorth vnto vs in Christ Iesus crucified for our sinnes. By this meanes presumption is taken away and feare remaineth: not such a feare as is in the desperate, but such as we see in good and well nurtered children towardes their parents. No Monke therefore shall be saued because of his order or strait life. I likewise shal not be saued because I preach Christ with carefull diligence & faith­full endeuour. The Prince is not saued because he faithfully go­uerneth and defendeth his subiectes. But as touching the Monke, you may easily proue this to be true. For that kind of life is alto­gither contrary to the word of God. But to teach and instruct the Churches, to gouerne the common wealth, are in deede most holy and excellent works, and yet are they the works of the law, which of them selues bring either desperation or presumption. Where­fore, though these works be neuer so perfect and holy, yet is there no saluation but in this alone, that there is mercie with the Lord, that he may be feared.To trust in workes, is to lose God, & to shut out feare.

Wherefore God hath iustly shut vp al vnder sinne, that he may haue mercie vpon all. For if you leaue any thing to the nature of man wherby he may deserue the fauour of God, no man will feare [Page 227] or worship God: but all men will come vnto God as the Monkes doe with their abstinence, prayer, obedience and such like. But by this meanes God is lost, and the idoll of mans hart is worshipped in steede of God.The Monke thinketh that his hempten girdle plea­seth God. For whiles the Monke thinketh to please God with his hempten girdle (wherwith he ought rather to be hanged vp vpon a tree, then girded): whiles he thinketh, by the obseruati­on of other traditions to please God, doth he not depart from the true God, & set his owne imaginations in the stede of God, whiles he is perswaded that God thinketh y^e same that he imagineth? Of the righteousnes of the lawe therefore followeth plaine idolatrie, which imagineth a strange God, and loseth the true God. For the true God is propitiation and mercie through Christ. But such as glory in their works, would make their works propitiatory and auaileable to deserue grace.God is not feared where true righte­ousnes is not beleued. Wherfore God reiecteth all workes, and setteth forth his naked and bare mercy, that he may be feared, and not contemned of the presumptuous, hereby taking away all cause of presumption.

Let vs learne then out of this verse or this general proposition, that when the doctrine of the remission of sinnes, of grace or pro­pitiation is lost, it followeth that in steede thereof Idolatrie must needes reigne. For take away grace & the feare of God also, as y^e Prophet saith, must needes followe. And what is it else to feare God, but to reuerence & to worship God? also to acknowledge y^t he is ful of mercy & goodnes, & therefore to obey him? This God did I lose when I was a Monke and walked in the confidence of mine owne righteousnes. For by experience I am able to proue, that of the most perfect righteousnes of the law, there can nothing else followe, but either desperation, which is more seldom, or pre­sumption, which is more common. For the nature of man and the deuill can not beware, but they must needes presume.

Thou wilt say then: Shall we not keep the law?VVhat the vse of the law is if it doe not iustifie. shall we not doe good workes? yes verily we are bound to doe them. For God therfore hath a church in the world, therfore hath he ordained common wealths, societies & families, that in no place there should be wanting occasion of wel doing. But who is he, that when he hath done these things to y^e vttermost of his power, seeth not how much impuritie & vncleānes remaineth, especially if he should bring his workes forth into y^e sight & presence of God. Wherfore our redēp­tion consisteth wholy and alonely in the mercie of God, which we [Page 228] apprehend by faith in Christ. And we which through workes are vnprofitable seruauntes, through grace which is giuen by Iesus Christ, are made children, Ioh. 1. So the true feare, true worship, true reuerence, yea and the true knowledge of God resteth onely in mercie, in that we assuredly trust that God through Christe is mercifull vnto vs. To this seruice of God, desperation and pre­sumption are more contrary, then fire and water. But because the law bringeth either desperation or presumption, therefore it fol­loweth that by the law there is neither righteousnes nor true wor­ship of God. Notwithstanding the law conteined in the x. com­maundements must be kept. For he that ruleth, must rule with di­ligence, and he that is a subiect must obey. There is emongst men a difference of degrees and persons. Notwithstanding all do owe a reuerence and obedience vnto God, and with faithfull diligence must doe what in them lyeth.Grace ma­keth vs chil­dren: but workes ma­ke vs ser­uants. But because these are workes of the law, we are by them no better then seruaunts, and for them we re­ceiue a reward of promise & couenant. But by grace we are made children & heires of the kingdom. The works then that follow, do not make vs heires and children, but are doone of heires and chil­dren, as a witnes of thanks giuing and obedience.

The conse­quences or sequeles which follow vpon the do­ctrine set forth in this Psalme.Wherfore I cōmend vnto you these consequences, that where no mercie is, there is no God: Also, where no God is, there is no mercie. Likewise, where is no mercie, there is no feare or worship of God: Yea there remaineth nothing but idolatrie and the righ­teousnes of workes. These things, whiles the law and nature doe rule and reigne, can not otherwise be. Wherefore all Poperie, all Mahomatisme, Iudaisme and Monkery, with such like, what so e­uer, which doth not know and vnderstand and this propitiation & this mercy, is nothing before God but plaine Idolatrie, albeit in shew it seemeth neuer so glorious. For without the mercyseate there can be no feare of God, but mere presumption.

Christian doctrine therefore doth not deny good works, as our aduersaryes falsly and maliciously report of vs: but it teacheth that God wil not straitly marke our iniquities, but this he requireth, that we beleeue, and trust in his mercye, because there is mercie with him that he may be feared and continue our God. Who so euer then doe beleeue that God is mercifull and forgiueth sinnes for Christes sake, doe yeelde a reasonable seruice vnto God, they strive not with God about the law, workes and righteousnes, but [Page 229] casting away all trust and confidence in them selues, do feare him because of his mercie, and so are made children, which doe receiue the holy Ghost and beginne to doe the lawe. Of this doctrine the practises and exhortations doe now follow.

Here is plenty of words, and yet nothing superfluous: for they helpe to amplifie and set forth the matter more liuely. First he set­teth forth him selfe in this Psalme for an example of that doctrine which he desireth to be preserued and reteyned in the Church, and he prayeth that he may be heard. After this, obteyning mercie, he perceaueth that he was heard. Nowe therefore he addeth moreo­uer an exhortation, whereby he stirreth vp him selfe constantly to perseuere in this knowledge of grace, and not to suffer him selfe by any meanes to be ledde away from the same. As if he sayd: I know that there is mercie with the Lord. This principall arti­cle I haue in some part now learned, and some experience I haue had thereof in my selfe. Now this remaineth for me to doe, euen to waite vpon the Lord (that is,To waite on the Lord, is to trust in the Lord. to trust in the Lord), & constant­ly to continue in this knowledge, that I may find comfort & con­solation in that mercie, which by experience I haue proued to be with the Lord, and that I may hold fast this hope of mercie for e­uer.

The Prophet sheweth moreouer in this place,The mindes of men are easily caried away from this know­ledge of grace by dis­putations & contentions. how easily men are caried away from this knowledge, to contentions and disputa­tions, either publikely or priuately. When we tooke vpon vs the defence of true and sincere doctrine, and were in a goodly forward­nes thereof, at the first we were much troubled with seditious per­sons, with Anabaptistes and other sectaries. With these spirites whiles we contended, our former exercise and diligence in setting forth this doctrine was almost forgotten. For the truth is not lost by teaching,This incon­uenience our posteritie is also like to feele. but by disputing and contending. And this euil com­meth by disputations and contentions, that the mindes of men are thereby as it were profaned, and being caried away with the heat thereof, they neglect those thinges which most of all they ought to regard. So Eue in Paradise, as long as she stoocke to the com­maundement of God, endured constantly. But when she was mo­ued [Page 230] by the Serpent to reason and doubt of the counsel of God con­cerning the forbidden fruite, she was ledde away from the word and fell from God. Moreouer, Satan knoweth that the gates of hell are not able to ouerthrow this doctrine: Therefore he labou­reth by subtile and indirect meanes to bring that to passe, which directly and plainly he dare not attempt. He stirreth vp troubles and contentions in the Church, which when with godly zeale we goe about to represse, he wrappeth vs also in troubles before we beware, and by litle and litle he leadeth vs from the care and con­sideration of this doctrine. We must fight against heresies and he­retikes (I graunt): but yet so, that we be not wholy occupied therein, and so forget or neglect this doctrine. This daunger Da­uid expresseth in setting forth his owne example so effectually. As if he sayd: It is a hard matter to abide stedfastly in this doctrine. This shall be therefore my onely care and endeuour, euen to wait vpon the Lord, and to beware that this doctrine be not taken from me by any meanes.

Where he sayth: My soule waiteth, it is a proper speech of the Hebrewes, and is as much to say, as with my whole hearte I wayte or will wayte vppon the Lorde: for it is an amplification of the former wordes. He sayth not onely that he will wayte on the Lorde, but he addeth moreouer: with my whole hart I will wayte, to signifie the vehement desire he hath, that this doctrine might be preserued and mainteyned. But this specially is to be marked which followeth:Our waiting & our hope must rest only vpon the worde of grace. I put my trust in his word. The Iewes, the Pope and other heretikes say, that they also doe trust. But they leaue the worde and followe their owne imaginations. This may be called trust, but in deede it is nothing: for we may not depart from the vocall worde. For if we so doe, what certeintie can we haue of God,Frō the writ­ten & exter­nal word we may not de­part. especially seeing that God hath giuen his worde, ordeyned Ministers of his worde, Magistrates, Pa­rentes, &c. to this ende that we should followe their voyce spea­king to vs out of his holy worde, and commaunding vs to obey their authoritie?

The prophet signifieth here also an other tentation, which all they doe fall into that are not diligent in holding fast this know­ledge of mercie. For this Satan seeketh and busily goeth about, either publikely to take away the word, or priuately to hinder this hope in those that haue the word. So the Pope had the word and [Page 231] Sacramentes, and yet notwithstanding he suffered him selfe to be ledde away to pilgrimages, rules, vowes, superstition, idolatrie, &c. What trouble we haue had with sectes, we haue before decla­red. And who is able to recite the tentations wherewith men are priuately assailed & tempted to depart from the word, to straunge opinions which reason deuiseth and imagineth. So great a mat­ter is it to auoyde these subtile sleightes of Satan. Dauid sayth therefore: I will not suffer my selfe to be ledde from the word, but in the word I will trust for remission of sinnes, and wil not frame my faith after mine own imaginations, but after the word. There is then a double tentation, against the which the Prophete by his owne example,The firste tentation. armeth vs. The first taketh hold of those which do imagine vnto them selues a faith, and take away the word, as the prophane and godles spirits doe. The seconde followeth those which haue the word and lay no holde on it,The second tentation. but are ledde away to idolatries, and such are the Papistes. But there is yet a third ten­tation, which is the forest of all, against the which Dauid speaketh as followeth.

When Satan cannot preuaile by plaine and direct meanes in tempting vs to forsake the word and followe our owne imaginati­ons,The thirde tentation. as the heretikes doe: or retaining the word to turne to Idola­trie, as the Papistes doe: then he goeth aboute to make vs weery of all togither and vtterly to giue ouer.VVe must not be we c­ried or dis­couraged through the importunity & continu­all assaultes of the enemy Wherefore, we must not onely haue a good courage that we may obtaine the victorie, but we must also continually withstand his force, endure his assaults, & neuer suffer our selues to be ouercome by his importunitie. For oftentimes we see that by long continuance they are ouercome, whom no troubles, were they neuer so great, could ouercome. And in warfare we se, that nothing is so much commended as to presse still vpon the enemie. So the Turke, although he hath had many ouerthrowes, yet because he still goeth on and neuer giueth ouer, therefore he preuaileth. In this continuance, diligence & trauel, al they must constantly perseuere, which wil hold this doctrine of iu­stification & righteousnes. And here Dauid setteth forth his owne example, that like as the enemie hath his continuall assaultes and [Page 232] neuer giueth ouer: so he also neuer ceaseth to wait vpon the Lorde & to trust in the Lord, that not only w^t a strong & a valiant, but al­so with a constant faith & inuincible hope, he may gaine y^e victory.

Satan is a continuall e­nemie, and neuer cea­seth to as­saile vs.Wherefore we must learne by the policie of our enemie to play the good souldiers. For he is neuer weery in deuising and practi­sing all the meanes possible, whereby he may trouble and molest the Church. So at the first the ende of one heresie was the begin­ning of an other, and one persecution followed an other. We also at the beginning had many conflicts with the Pope and his mon­sters. When they were repressed, by and by new errours ensued, which notwithstanding did not then first begin to spring vppe, but the olde enemie (who, as he is neuer weery, so lacketh he no subtel­tie and policie to doe mischiefe) raysed vp againe such errours and heresies as had beene conuicted and confounded long agoe, to the end that the poore afflicted church might haue no breathing time. For we see what swarmes of Epicures be now euery where: And there is no small number also of such as seeke to reuiue the heresie of Arius. This continual diligence and importunitie of the enemy it behoueth vs to know, that we fall not into security. For it is not enough to haue once ouercome, but one battaile followeth an o­ther, and one victory an other.

This earnest and continuall trauell of the enemie, we doe not onely see in the story of the Church, but we haue experience ther­of also in our selues and in our owne priuate exercises. Wherfore, if by prayer thou hast this day ouercome, be not negligent and se­cure, for to morrow he will come again more strongly armed and prepared then he did before. Wherefore doe thou also prepare thy selfe to a new battaile. So it commeth to passe that the same tentation which to day we were able easily to ouercome, to mor­row shall ouercome vs and giue vs the ouerthrowe. A Christian therfore must be readily prepared, not only with strength to stand against the enemie, but with stedfast purpose also to continue vnto the end.Our course and race is as it were in a circle which hath no end. For he runneth not in such a race wherein there is any ende of his course during this life: but he runneth as it were, in a rownd circle, in the which he must haue a continuall recourse thi­ther where he first began. Therefore our Sauiour Christ saith: He that continueth to the end shall be saued. We must not then be discouraged by the importunitie of our enemie, or ouercome with tediousnes, and long continuance, but we must fight, not one­ly [Page 233] against the power and subtiltie of our enemie, but also against our owne weakenes and weerines, and raise vppe our selues with this faith, that like as Satan sleepeth not, so the Lorde our God neither sleepeth nor resteth.

Thus Dauid setteth out vnto vs his owne example, that we be­ing armed against all tentations which followe the remission of sinnes, shoulde giue no place to the enemie. For albeit it is most certaine, that there is mercie with the Lorde, that our sinnes are forgiuen, that we are baptised into the death of Christ, that we are called by the word vnto the communion of Sainctes, and that we, with the other members of Christ, are nourished by the body and blood of Christ, all these thinges (I say) although they be most certaine, yet are we still in daunger lest we be deceiued of the craf­tie enemie, which lyeth in waite for vs on euery side. He is on our right hand by hypocrisie and securitie: he is on our lefte hande by tyrannes and desperation. Besids all this, so great is his vigilan­cie, that he is neuer farre of, but euer at hand. Therefore the Pro­phet saith: My soule wayteth on the Lorde from the morning watch, &c.

This saying of the heathen is well knowne:The patiēce of the Gen­tiles. furor fit laesa sae­pius patientia, that is, patience being often times hurt, is tur­ned into madnes. For if patience suffer any thinge, it commeth of a certain desperation, as when a man thus thinketh with him selfe: All that I suffer is but in vaine. This patience is turned into fury and is oppressed with desperation.The patiēce of the Chri­stians, and how it diffe­reth frō the patience of the heathen▪ But Christian paci­ence will not suffer it selfe to be oppressed: but continually taketh hold vpon hope, whereby at length it preuaileth and getteth the victory. It is a harde thing not to be discouraged with such tro­bles as daily happen in matters perteining to the common course of this life. But patiently to endure those afflictions which Dauid by his owne example sheweth that Christians which haue already receiued the forgiuenes of sinnes must suffer: to haue a stedfast hope in the bitter vexations of sinne and accusations of conscience, and patiently to suffer all other aff [...]ictiōs wherwith Satan vexeth and tormenteth the beleeuing heart, this is in deede a diuine and an heauenly vertue, and such a conflicte, that God hath promised vnto it an incorruptible crowne of glory. Now ensueth an exhor­tation, that we should follow this example of Dauid and embrace this doctrine.

This is in deede a golden verse, worthy to be knowne and well vnderstand: wherein Dauid wisheth and exhorteth all men by his example wholy to rest and to continue in a sure hope of the mercie of God.Faith is a [...]in­guler and in­estimable gifte. For faith is not so lightly to be esteemed as the Papistes teach, which dreame that faith is a qualitie remaining in the hart, with the which the hart, after it can once number these syllables, I beleue in God, passeth on, as it were in a sleepe. For they that haue no experience of those conflictes which faith must endure, doe but laugh vs to scorne when we say that faith is a principall ver­tue, wherewith onely and alone we are iustified, deliuered from sinne, hell, death and damnation. For it is true that the wise man [...]aith: A foole vnderstandeth not, except ye talke of those things which are in his owne hart. These things therefore which we at­tribute vnto faith, they ascribe vnto charitie, & preferre charitie a­boue faith. But if faith be set forth rightly & in her owne colours, it farre excelleth charitie.Faith compared with charitie. For behold the obiects of faith. It figh­teth alone before God against Satan, who neuer resteth, but war­reth against faith continually, and that euen concerning death and life euerlasting, concerning sinne and the accusation of the lawe, concerning grace and the remission of sinnes. Now, if with faith you compare charitie, whose office is to be exercised in releuing the miseryes and calamities of men, whether they haue neede of comfort or succour in minde or in body, who seeth not howe farre faith excelleth charitie? For howe great a difference is there be­twene God & man? betwene corporall necessities & eternal death? These are therfore the exercises of faith, euen in the greatest dan­gers to fight continually against Satan in y^e presence of God, For as I said before, our [...]ruel enemie will giue vs no breathing, no time of rest. Wherfore, albeit y^e charitie is not onely a goodly ver­tue, but also extendeth farre in comparison of other moral vertues, yet is faith, without all comparison, a farre more excellent & hea­uenly vertue, whether ye consider y^• obiects therof or other causes.

The ende of faith.For this is the fruite of faith, when the hart feeleth that death is ouercome by the death of Christ that sinne also is put away, & the law abolished by grace and mercie. These thinges are of them selues most certaine: Yet such is our infirmitie, that we can noe [Page 235] certeinly apprehend them, and therefore we are terrified with the cogitations of death and sinne. But if this hope and trust in the mercie of God were perfect, no heauines should euer oppresse the beleuing hart. Therefore Dauid vseth this exhortation, that Isra­ell, after it hath once obteyned this mercie,why we must still waite & hope. should still perseuere in wayting on the Lord, and not suffer this trust and confidence in the mercie of the Lord, to be wrested from him. And here he hath respect to that great conflict, wherein the mind oppressed with ca­lamities, beginneth to doubt of y^e mercie of God. In this conflict, because the mind doth not so soone feele those comforts which the word promiseth and faith beleueth, as it would doe, it is ready to despayre. Against this tentation Dauid armeth vs, and warneth vs to be mindfull that we must waite on the Lorde, and neuer de­part from the word, or beleue any thing against the word, and he sheweth the cause why.

For with the Lord (sayth he) is mercie. With God there is pro­pitiation and mercie: ther­fore there is no anger with him. The flesh in tentations and afflictions, thinketh that with the Lorde there is nothing but wrath. The holy Ghost therefore comforteth vs, and goeth about to plucke this opinion out of our hartes, & pronounceth that there is mercie and goodnes with the Lord, if we can but onely waite on the Lord and put our trust in him. This testimonie of consci­ence and of the holy Ghost we haue great neede of: for if we fol­lowe our owne sense, we shall be deceaued and finde in our selues the contrary. But we may not iudge of these matters according to our owne sense or as we feele in our selues, but we must stand to the worde, and thus thinke with our selues, that these are mat­ters of fayth and not of our owne sense and feeling. For to beleue, is not to feele. Not because these thinges shall neuer be felt which we now beleue, but because faith must go before feeling and expe­rience: And we must beleue the worde, although we feele in our owne hartes and iudgement neuer so much to the contrary. As when our hartes oppressed with calamities doe thinke God to be angrie with vs, not to care for vs, but to hate vs: then faith cleane contrary must thus assure it selfe, that with God there is neither anger nor hatred, that he neither thinketh of punishment nor of­fence: but although he suffer vs to be afflicted, yet he doth it not to the ende to destroy vs. For with him sayeth the Psalme is mercie. Therefore he is mindfull of vs to doe vs good, to deliuer vs from daungers, to mortifie our sinnes, and to increase his other [Page 236] good giftes in vs. If these thinges happen not to the wicked, what maruell is it? For either they beleue not, or else if they doe, they continue not. Wherefore let vs that beleue, with faith ioyne hope also: so that albeit our owne sense and hart shall worke neuer so much against vs, and that God shall seeme neuer so sharpe an ene­my in punishing vs, yet let vs not yeld so much to our owne sense and feeling, as to the written word and to the holy Ghost, which pronounceth that with the Lord there is mercie, who loueth vs & seeketh to doe vs good.

This is the truth of the holy Ghost, that we should thinke, yea most assuredly beleue,In tentatiōs we must rest vpon hope, and beleue the word ra­ther then our owne experience and feeling. Rom. 5.3. that with the Lord there is no anger: but if any calamities assayle vs, as pouertie, sicknes, vexation of minde, and such like, we should endure these tentations with faith & hope, declaring our patience towards God, and hoping for deliuerance at his hande in his good time: Like as Paule also writing to the Romans willeth vs to reioyce euen in our afflictions and tentati­ons. For if God did not loue vs, Satan would not hate vs. If we were not partakers of life, our enemie woulde not persecute vs with death. So those which are most iust and holy, because they hold fast the hope of the remission of sinnes, Satan tempteth most of all wich the horror of sinne, yea and that in such wise, as some times the taking of one litle cuppe of wine, or of one word vnad­uisedly escaped, he maketh such a sinne, that baptisme and al other giftes and blessings which we possesse, seeme now to stande vs in no effect: Yea many times euen those works which are good and holy, he reproueth and condemneth as most wicked, that he may bring the tender and timorous conscience into heauines. All these thinges, I say, the godly doe finde and feele. But if we should fol­low our owne sense and feeling without the worde, howe farre and how miserably should we wander from God? Thus Satan dea­leth not with the Papistes, but goeth a contrary way to worke, excusing, yea highly commending in them most horrible and de­tes [...]able crimes as excellent vertues. Contrariwise, we that desire and endeuour to liue according to the will of God, and moreouer doe teach the word sincerely and faithfully, doe often times suffer such trouble and vexation of conscience, as if we liued most wic­kedly.

We must learne therefore out of the word, that these thinges h [...]ppen to the godly, and must be ouercome with such cogitations [Page 237] as the holy Ghost here setteth forth:The experi­ence which the word teacheth. So that we must thus thinke with our selues: I am called to the Communion and partaking of the merite of Christ, and am baptised. If in the common course of this life there be any offences by me committed, there is mercy with the Lorde, and in hope of this mercie, I will let them passe. Moreouer, our doctrine, although the world sclaunder it and most spitefully persecute it, must needes be true. This doctrine, after that we once beleue in Christ, sheweth vnto vs that with the Lord there is nothing else but mercie. For God can no otherwise doe, but loue vs and bestowe his benefits vpon vs. Now, if the contra­ry appeare to my sense and feeling, I passe not, neither if I should die for it, would I suffer this knowledge to be wrested from me: but I stedfastly beleue that in the earth beneath, and in the heauen aboue there is nothing else but mercie. Thus to beleeue I am per­swaded, not by feeling, or by mine owne experience, but by the word, which saith: that with the Lord there is mercie for me and all that doe beleue. But for them that beleue not, there is nothing else but wrath. I will therefore ouercome my tentations with the word, and will write this promise in my hart, that since I beleue in Iesus Christ & doubt not but that my sinns are pardoned through his blood, I shall not be confounded, although all sence, reason and experience would perswade and proue to me the contrary. In my selfe I perceaue nothing vut wrath, in the deuill nothing but ha­tred, in the world nothing but extreame furie and madnes. But the holy ghost can not lye, which willeth me to trust, because there is mercie with the Lord, and with him is plentiful redemption.

Redemption signifieth deliuerance,Plentiful re­demption. and that generall, as wel from the faulte as from the punishment, but specially from the fault. This redemption he calleth great and plentifull because the straitnes of our hart is such, that it can not comprehend the same. For when we pray, we so pray, that it seemeth we woulde be con­tent with a litle. So they that are in trouble & heauines of minde, doe wish for the comfort and quietnes of one day. They that are in pouertie would be glad to haue bread for the presēt day.VVhen we pray, we are not able to conceaue what great thinges God wil giue vs. But God doth not thinke this enough: for he giueth aboue all that we can either conceiue or aske. And most true it is, that we do not knowe howe or what to aske. And here I gladly vse mine owne experi­ence. For what and how much hath he giuen vnto me alone? I wi­shed no more but that the horrible abuse of the Popes pardons [Page 238] might be taken away: but what a floode of wonderfull and incom­parable benefites hath followed? So is it alwayes true, that no man dare aske so much of God, as God is ready and willing to giue. The cause hereof is the straitnes of our hart, the slendernes of our hope, and weakenes of our faith. This plentiful redemption then, aboue all measure exceedeth all our petitions and desires. Wherefore the Lorde hath giuen vs all a forme howe we shoulde pray. For if we had not this forme of prayer prescribed vnto vs, which of vs durst be bold to aske so many and so great things? We are now therefore, not onely made conquerers of sinne, hell and death by the merite of Christ: but also doe feele the bountifull and liberall hand of God towardes vs euen in this life. And albeit we could neuer haue bene bold to aske so much and so many thinges, yet notwithstanding, he hath giuen vs these thinges, and will giue vs also more.

God both heareth vs graciously, and giueth vnto vs plentifully.Therefore the Prophete saith that this redemption is plenti­full, because it exceedeth our capacitie. For like as we slenderly beleeue, so we slenderly aske. But our father in heauen rayneth plentifully vppon the litle poore sparkes of our prayer, and small droppes of our faith, and recompenseth his delay in giuing, with great abundance. For although we must still waite, yet is our de­liuerance so much the greater. Iacob, which is Israell, waited for the Lord & what followed? That people so mightely increasing and multiplying of so small beginnings, afterward chaunged the whole world: And if Abraham had seene all his posteritie, and all the wonderful actes which God wrought amongst them, woulde he not haue said (thinke you) that he coulde neuer haue hoped or once haue thought, y^t this should euer haue come to passe? True it is, that Abraham beleued the promise of God: But that there should be such a wonderful and glorious bewtie of his posteritie, he could not beleeue because of the straitnes of mans hart. So the Church after Christ, prayed for y^e aduancing of Gods kingdom, and after this praier followed the ruine of the Romane kingdom, which before seemed to be inuincible. We likewise pray at this day for deliuerance. The day of the Lord therefore shall come, and shall destroy the whole world, with all the power of Satan & hel. This onely therefore let vs endeuour, that we may continue in faith & hope. Then shall the Lord make a glorious ende of all our troubles. For God wil not forsake vs, except we first giue ouer to [Page 239] hope and pray. Let the faithfull rest therefore in this comfort, that their oppression and affliction shall neuer be so great, but their de­liuerance shalbe greater: And if they thinke otherwise, they thinke not well.The effect of the first pre­cept. For this is the summe & effect of the first precept, which Dauid here expresseth: with the Lord there is plenteous redemp­tion. For this is to be a god in deede, euen to redeme and to deli­uer, yea & that with greater maiestie and glory, then of any mor­tall man it can be conceaued.

This promise is a conclusion of the Psalme. Wherein againe he sheweth what cause he had to pray, & what we also in like daun­ger should hope for. And in deede it is a sweete and a ioyfull thing to behold the goodnes of the Lord, not onely in that he giueth, go­uerneth and preserueth this life, but much rather in that he shew­eth him selfe an enemie to sinne and death: and this he doth to saue and to deliuer vs from the daunger thereof. For this is it that ma­keth all other gifts of God more sweete & pleasant. For although we know that we are the creatures of God, yet notwithstanding, because we are oppressed with heauines, feare, death, the gilt of conscience and such other calamities, we can not enioy the giftes of God with a free and a chereful hart. This is then to paynt out God in his owne colours, so that this life & Gods creatures may be sweete vnto vs, when he is sette forth according to this verse, namely that he will deliuer his people from their sinnes, slay death, destroy hel, and treade downe Satan vnder his feete. Such a God is the God of those that beleue: that beleue I say. For they that beleue, although they be weake and feeble harted, and vexed of the deuill and death, yet they knowe that God is their deliuerer from all their iniquities. Therefore they are reysed vppe with comfort and begin to hope, wayting for deliuerance promised in the word.

Ye shall therefore apply this verse to this ende,A definition of God, and what he is properly. that it may be as a definition what is the office of God, and what his will is pro­perly to doe: namely that he will haue to doe with sinners, that he will abolish sinne & create life, righteousnes & all good thinges. Now, the meane whereby God worketh these thinges, you know is Christ, whom he sent into this world and layed vppon him the [Page 240] punishment of death, that they which beleue on him, might ob­teine remission of their sinnes and be made the children of God. Thus teacheth and treateth the whole Psalme: not of this exter­nall life or good workes, but onely of faith and hope towards God through Christ, and of the finall victorie ouer sinne and death. For these things are not gotten by the workes and power of man, but by the worke and power of God alone: and they are communica­ted vnto vs, because there is mercie with the Lorde, and with him is plentifull redemption. This is the onely meanes and the way whereby this victorie is gotten. The doctrine of works hath an other end, and is so to be taught, that the glory of God and the merite of Christ be nothing thereby diminished: like as we by the grace of Christ haue sincerely and faithfully euery where hand­led this doctrine. God graunt that the same light may shine also to our posteritie. Amen.

The .131. Psalme. Lorde myne hart is not hautie, &c.

The argu­ment of the Psalme.This Psalme treateth in a maner of the same matter that the Psalme going before speaketh of, sauing that the former Psalme expresseth the contrary more plainely and largely: Whereby he most liuely paynteth out an afflicted conscience, oppressed with the feeling and burthen of sinne. This Psalme hath bene hereto­fore vsed of the diuines against all maner of pride and presumpti­on,Pride is a vice commō vnto all men. a common vice of all mankind, and from the which there is not one of vs free: neither can it be cured by any other remedy, then ei­ther by the grace of God, or by the wrath of God, that is, when ei­ther the godly by afflictions are corrected with fatherly chastise­ment, or the wicked are plaged with seuere punishment. By these meanes presumption the naturall vice of all men, is cured: O­therwise it is not possible but that man should presume, either of his owne wisedom,Wisedome maketh men proude. or of his owne power, or of his owne righte­ousnes. This pride afterwardes bringeth foorth contention. As, for example, we see how many and sundry wayes men are exerci­sed with such matters as perteyne to the ostentation, or to y^e praise and commendation of the witte & wisedome of man. For here one man thinketh better of him selfe then of an other: one man will be [Page 241] counted wiser and better learned then an other. What will such wittes doe (thinke you) when they shall afterwardes come to the handling of Gods matters?Power. Likewise power bewitcheth mens hartes, that they can make no ende of proud deuises and counsells. The same hapned to the Phariseis & hypocrites (for that is pro­per vnto them) when they conceiued an opinion of their owne holi­nes and righteousnes.Righteous­nes. To be briefe, proud and presumptuous men are troublers, not only of them selues, but also of y^e cōmon wealth, of the Church, of housholds and families, & of al things else. They that are skilful in histories, doe see what great euills proud & am­bitious witts haue alwaies raised vp. So in the Church, heretiks stirred vp with a perswasion of their owne wisedom, are troublers of peace and concord. The same commeth to passe also in families & houshold matters:A dutch pro­uerbe. whereof riseth this prouerbe among y^e Ger­manes: They which attempt that they can not bring to passe, are worthely plagued. But who are they, I pray you? Forsoth euen y^e whole world. For what is he that is contēted w^t his own gift, & at­tempteth not somewhiles to do better & more exactly, then he is a­ble to accomplish? Wherfore y^e third euill necessarily followeth, y^• like as presumption breaketh quietnes & concord, & alwayes as a fruitful mother breedeth strife & dissention: so at the last followeth vanitie of vanities, & the attempts of the wicked are all in vaine.

This vice reacheth & reigneth farre,Two meanes to reforme the vice of pride & pre­sumption. & can not be cured by any other remedie (as I haue sayd) then either by grace or by wrath. By grace, I meane, when by affliction our harts are humbled and we brought to this point, that we can thinke modestly of our owne gift. By wrath, when God oppreseth y^e wicked with punishments and plagues, & taketh them away as he take away Pharao, whose stubbernes and obstinacie could not be cured, but by destruction in the redde sea. So the Beniamites did not cease from their furie, vntill they were almost consumed. In like maner Absolon could neuer be quiet vntill he was hanged vpon a tree. Arius also & Ce­rinthus, with many authors of newe sectes and errors in these our daies, could neuer rest vntil they came to such an end as their acts & enterprises did deserue. Thus cōmeth it to passe, that when the wicked haue once taken their course, like vnto a wilde horse, they neuer rest vntil they come to a miserable ende. The same ha [...]eth also to all those which seeke to be iustified by workes. The Phari­seis neuer ceased to persecute the Gospel and to trust in their own [Page 242] righteousnes, vntill Ierusalem, y^e kingdom & the priesthood were vtterly destroyed. This is the ende of presumption when it is not bridled and repressed by the worde. True it is therefore that this enormitie can not be remedied, but either by grace or by wrath.

Thus generally, in a maner they vnderstand this Psalme to be written against pride and presumption.This Psalme speaketh of spirituall pride. But, in my iudgement, it may be more aptly applyed vnto the spirituall pride of mans own righteousnes. For (as before I haue sayd), these three thinges make men proud, wisedom, power & righteousnes. You may ther­fore, if you list, make three kinds of pride according to these three obiects. For they are giftes of God distributed vnto men, and haue their measure and their meane appointed vnto them. They there­fore that are wise, are wise according to their measure, and can not be more wise. They which are mightie, are mightie according to their measure, and can not be more mightie. Likewise they which are righteous, are righteous according to their measure, and can not be more righteous. But pride maketh them desirous to seeme more wise, more mightie & more righteous then they are in deede. Hereupon it followeth, that when the matter commeth to the tri­all, and sinne striueth with righteousnes, exceeding her owne gift and measure, then is righteousnes ouercome and made desperati­on, which oftentimes driueth hypocrites to the halter.Pride at the length is confounded. So it com­meth often times to passe, that impotency fighteth against power, & ouercommeth: As it hapned to the Israelites fighting against the one onely tribe of Beniamin. In like maner foolishnes many times ouercommeth & confoundeth wisedom. And of this strange successe what is y^e cause? Forsoth euen this, that men doe not trust in the Lord, but presume of their owne wisedom, power & righte­ousnes, contrary to the word and will of God. For God will haue vs to trust onely in his power and mercie. But thus will men haue it, and thus they thinke, that they are mighty, righteous and wise to this ende, that they should trust in these titles and presume ther­of. Wherefore this they finde at length and that iustly, that they are most miserable and vnhappy. For why do they not that which they are able, & why enterprise they that which they are not able to doe? Most worthy are they therefore, to be punished and pla­gued, according to the Dutch prouerbe, because they attempt that which they are not able to accomplish.

Let vs therefore abide in humilitie, and let vs thinke moderat­ly [Page 243] and modestly of our owne gift. Let vs not iudge other: let vs not oppresse other: let vs not be wittie & busie in other mens affaires: but let vs doe that which pertaineth to our vocation, and let euery one of vs so much the more diligently fight against this vice, by how much we finde and fele the same to be fixed and rooted in our nature and in euery one of vs: albeit it sheweth it selfe in one more and in an other lesse, as also the historyes of the Gentiles and hea­then men doe declare. For Cicero was more ambitious then De­mosthenes, paraduenture because he lyued in a greater kingdom and a mightie Monarchie. Likewise Iulius Caesar was more am­bitious then Augustus. So in spirituall matters, Pharao had an obstinacie ioyned with pride. To conclude, all the examples both of the holy Scriptures and also of the Gentiles doe shewe this to be the ende and successe of proud and presumptuous persons, that suddenly the wrath of God falling vppon them when they least of all feare it, they are confounded and miserably perish. But (as I haue said) we will leaue this generall interpretation, and apply this Psalme to the spirituall pride which consisteth in the opinion of mans owne righteousnes.

In that Dauid thus glorieth & reioiceth, he doth it being taught by his owne experience. As if he said: I haue proued what an e­uill thing it is, to be hautie and high minded, and to rest securely in the opinion of righteousnes. Wherefore I wil no more be now high minded: I will not glory any longer in mine owne righte­ousnes. For the proud Pharisey which braggeth that he is not as other men be, when his conscience beginneth once to accuse him, forthwith is cast down and stricken with terror, and is not able to stand against the least sinne. I speake not of the huge mountaines and seas of sinnes and iniquities, which in a moment do swallow vp and consume the proude and secure. It is good therefore (saith he), O Lord that thou hast humbled me, and hast schooled me by afflictions, that I should not be proude, that I shoulde not seeme holy in myne owne conceite, that I should not make my selfe as a Iudge and a Censour,The Iustici­aries iudge & condemne rashly. iudging and condemning al men. For that is the propertie of all Iusticiaries and such as trust in their owne [Page 244] righteousnes, holines and perfection. As the example of the Pha­risey in the Gospell doth declare, whiche is not content to recken vp his owne vertues and good workes, but with all he must needs condemne the poore Publicane.

This is the sinne of naturall and morall righteousnes or of the righteousnes of the lawe, to condemne others, to presume and to clyme euen to the iudgement seate of God, and to pronounce sen­tence against those whom they thinke, not to be so perfect as them selues. He that is a ioly Citizen or alearned lawer thinketh high­ly of him self, and maketh him selfe as it were a certaine idoll vn­to him selfe, but others he condemneth and in comparison of him self proudly cōtemneth. The husbandman, when he seeth any fault in the Magistrate, thinketh as did that seruaunt in the Poet: Oh, why was not I made a King, a Ruler, a Magistrate? These be but politike matters ful of vanities & most fond follyes and folish­nes, and yet there is none of vs all which are able therein to bridle and moderate our selues except the holy Ghost doe guide and rule our hartes,There is no cause why a man should more pre­sume of his owne righte­ousnes then of the art or handycraft which he exerciseth. and teach vs that this righteousnes, whether it be na­turall or moral, is but as a worke of mans hand, which maketh vs no whit the better before God. And in deede there is no man so foolish that will thinke him selfe the better Christian or more ac­ceptable before God, because he is a Tayler, a Carpenter or a Shoomaker: And yet, although the case be all one, there is no man which doth not presume of this righteousnes, whether it be morall or natural, except the holy Ghost bridle him and bring him into the right way. For it hath a goodly shew of holynes, and ther­fore it putteth vppe the mindes of men with pride, vntill they be humbled of the Lorde, and so learne that there is no helpe in this righteousnes before the iudgement of God.

The moste notable per­sonages in aduersitie are commonly oppressed with anguish and sorrowe.How often haue we sene, that great & notable diuines, which li­ued among men w^t a maruelous shew of holines, & w^t a great pre­sumption of their own righteousnes, at length when death appro­ched, haue falne into desperation, & fled to most vaine & foolish tri­fles for help & succour, in so much y^e not only yet liuing they wrap­ped them selues in a fryers coule, but also being dead were buried in the same. So, I remember, y^t a notable man & amōg lawyers of name & fame the chiefest, when he was at y^e point of death vttered these words: O si subulcus potius quam iure cōsultus fuissem. Oh (saith he) that I had bene a swineheard rather then a lawyer. For [Page 245] he perceaued that in that daunger the administration of iustice, be it neuer so exact, helpeth nothing. In like case, when Cicero saw him self to be in daunger through the power of Augustus and Antonius his aduersaries, he perceiued that there was no comfort nor succour to be found in all his great knowledge and learning: but that all his learning, and all that great studie and knowledge of philosophie vanished away and auailed him nothing. The same hapned likewise to Demosthenes flying from Antipater.

To conclude, all such examples doe teach that to be most true which Salomon sayth:Prouerb. 17. He that exalteth his house, seeketh destru­ction. But this our Courtiers doe not beleue. They clyme & loue to be aloft, they seeke to rule, and in deed they rule euen as he that driueth the cart vntil it sticke fast in the myre, and can neither goe forward nor backward. And this is the cause that kingdomes and common weales are, in a maner, nothing else, but ruines and de­structions. Who would thinke, if he consider the ciuill gouern­ment which was vnder the first Emperours, that y^e Romane Em­pire, yea and many other common weales also, could continue the space of one day? For, as Titus Liuius sayth, they can neither a­bide their faultes to be touched, nor remedies to be applyed there­unto, and therefore they fall of their owne sway, as an house that is builded to high.

But the daunger is much greater when in Religion men haue proud lookes and proud hartes, and walke in such matters as are hidden from them: that is to say, when they please them selues be­cause of their holines, & thinke that they sitt in Gods owne lappe, and yet know nothing of the free mercie of God in Christ, and the forgiuenes of sinnes, but walke altogither in their owne workes, and say with the Pharisey,Luke. 18. that they fast twise a weeke, they giue tyth, they are not adulterers, extorcioners, vniust, although their hartes be full of all maner of filthy lustes. This presumption con­tinueth vntill they see them selues to be in daunger of death: then all these vayne helpes, with all their false hopes vanish away, and these voyces of desperation or such like follow: I haue liued wic­kedly, I haue broken my vowes, I haue not obserued my rule, &c. When then (I say) wast thou made a Monke? was it not because thou shouldest ascende to righteousnes? But by this meanes thou hast descended into hell, because thou wouldest be exalted. They that rest in the confidence and trust of their owne righteousnes, ei­ther [Page 246] fall at the length into these tentations, or else they dye like an oxe or a cowe.

Here he sheweth plainly by his owne experience, what daun­ger it is for a man to trust to his owne righteousnes. Wherefore let vs learne what these wordes in the Epistle to the Hebrewes: The sinne hanging fast on or cleaning fast vnto vs, Heb. 12.2. doe importe. And let vs not follow the foolish and rash opinion of the common people, which by a fewe sermons thinke them selues to haue attei­ned the knowledge of the whole Scripture. Thou hast peraduen­ture heard all, but thou hast not yet beleued al. Thou hast not lear­ned those experiences and practises, which in a Christian are the chiefest, namely of faith, of prayer, & of the crosse, whereof Dauid here treateth most effectually and diuinely, as the excellencie ther­of doth require. I caused my soule (sayth he) to keepe silence and humbled my selfe. I sayd vnto my soule: be still: glory not, hold thy peace. When he sayth: I caused my soule to keepe silence, the hebrew word signifieth to confound or bring to nothing: As in Osea it is sayd:Ose. 4.5. I will make thy mother, that is to say, the Syna­goge, to keepe silence. As much to say, as I will destroy her and make her wast. So in an other Psalme he sayth: Be still, that is, prouoke not the Lord with your obstinacie and presumption, but obey and humble your selues. So sayth he here: When I did not refrayne from presumption and trusting in mine owne righteous­nes and the righteousnes of the lawe, yea euen in God him selfe, if he be worshipped by keping of the law: when I did not desire that God (although after a sort, I kept the lawe) would not enter into iudgement with his seruaunt: this (I say) when I did not, then was I in deede euen as a child wayned form his mothers breast.

A similitude of an infant.The Prophet speaketh here of a matter of great importance, and yet this similitude seemeth to set forth some light or smal mat­ter. For why doth he rather take his similitude of a childe, then of a man which is growne to his full strength? But this is not onely a fitte, but also a very goodly and a pleasant similitude. For what greater miserie can happen to a child, then to be wayned and kept from the mothers breast? This seemeth to the infant a very death [Page 247] and destruction. So saith he here: When I was ledde away with the spirite of pride and securitie, and lost the dugge of Gods hea­uenly grace, that is to say, of the remission of sinnes and of the free mercie of God in Christe, then was I in deede like vnto a childe which hath lost his mother, without whose ayde and succour he can not liue: that is, I was brought to extreme and most certaine daunger of death and condemnation.

Wherfore the Prophet leadeth vs here to that necessary distinc­tion betwene the law & the Gospel.The doctrin of the law. For the law is a necessary do­ctrine to beat downe the pride of sinne in vs, which riseth of y^t con­fidence of our owne righteousnes. There is also (as before I haue said) a presumption in riches, power & wisdom: but that presump­tion may be cured many wayes. But this which presumeth of our own righteousnes, is vncurable except that waining come wherof Dauid here speaketh: by the meanes wherof our conscience being stirred vp through y^e terror of y^e law, is forced to examine our life, our maners & conuersation. But because we are cōstrained to con­fesse, that we haue many waies offēded against y^t law, it can not be, but that certaine desperation must needs follow, except Christ, as a tender & [...]ouing mother, giue vnto vs y^t dugge of grace, & reise vp our oppressed & afflicted soules. So Iudas was driuen to y^e hal­ter by y^e sight of his sinne. For there is no remedy wherby the see­ly conscience tormented with sinne, can be healed, but this alone, to beleue (as y^e former Psalme teacheth) that w^t the Lord there is mercy & plentifull redemption. This is y^e voice of y^e Gospel,The voyce and doctrine of the gospel which must follow y^e law: wherunto also there is a way prepared by the law. For like as our sinnes must be reproued & accused: so y^e terror which this accusation bringeth, hath need of consolation. Where­fore the true consolation and the true This propitiation is not for famed or for small sinnes: but for true sinnes & for great, yea & the greatest sinnes. propitiation which is sette forth in the Gospell, perteineth to true sinnes which driue a man downe to hell, vnlesse they be cured by the mercie of God set forth vnto vs in Christ. For mercie pertaineth not to fained sinnes, but to true sinnes which kill and condemne the soule.

This order therefore is to be obserued, that when we glorie or presume of our selues and become secure, then should the lawe and Moises come with his bright shining face, which our weaknes can not abide, & yet notwithstanding it can not auoyd the same. Now, after that the lawe and Moises haue done their office in this sort by accusing the conscience and threatening the iudgemence of [Page 248] God for sinne and punishment for the same, then is there place and opportunitie for Christ to come with the dugge of grace, to com­fort and refresh the wayned child crying for sucke, and seeking the mothers breast. Wherefore this is an excellent similitude, which setteth forth vnto vs, first our owne weakenes, namely that there is in vs no strength at all whereby we may be able to withstande Satan and to heale our wounded conscience: then also the mercie of God and power of his word whereby he susteyneth and nouri­sheth vs, as a mother nourisheth her childe with milke, stilleth it and kepeth it from crying. So the Gospell is both the wombe of God in the which we are caried, formed, and fashioned by the spirit of Christ, and also it is the dugge wherby we are nourished & fed. Wherfore if we once lose this dugge, we are as children wayned from the mothers brest.

The diffe­rēce betwen the law and the Gospell in vse and practise is very hard.Some thinke them selues highly learned in these matters, and that they know them wel enough. But take ye heede, and beware of this presumption. Recken your selues in the number of scho­lers and learners. For Satan is so craftie, that he can easily take away this distinction, and force vppon vs in steede of the Gospell the law, and againe, in steede of the lawe the Gospel. For how of­ten commeth it to passe, that poore and miserable consciences in the agony of death lay hold vpon certain sentences of the Gospel, which doe in deede pertaine vnto the lawe, and thereby lose the sweete comfort and consolation of the Gospell? As for example: If thou wilt enter into life, keepe the commaundements. Again, Not euery one that sayth, Lord, Lord, shall enter into the king­dom of heauen. With such sentences poore and seely consciences are so brused and broken, that they can see nothing but what they haue done, and what they ought to haue done: Also what God re­quireth, and what he forbiddeth. These things whiles troubled & afflicted consciences doe beholde, they forget what so euer Christ hath done, or God by Christ hath promised to do for our comfort. Wherfore let no man presume of the fulnes and perfection of his knowledge in these matters. In wordes this distinction is easie to be made, but in death and daungers we finde how vnable we are to play the good Logicians, when we must dispute of the thinges which we haue done or ought to haue done: when the lawe obiec­teth in this maner against vs: This hath God commaunded thee to do and thou hast not done it, but hast done the contrary: Wher­fore [Page 249] thou shalt be damned according to the sentence of the lawma­ker. Here he that is a good Logician putteth a difference betwene the law and the Gospel, and graunteth, that in deede he hath not kept the law. Notwithstanding (saith he) vppon this antecedent or former proposition doth not followe this consequence, that I should therefore despaire and be damned. For the Gospel com­maundeth me to beleue in Christ, and to trust vnto the workes, the merites and the righteousnes of Christ. He that vnderstandeth this, and taketh holde on this brest or dugge of the Gospel, is safe and is sure of the victory: but he that apprehendeth it not, muste needes perish and despaire.

In this doctrine therefore touching our righteousnes before God there is great daunger. We must not presume therefore, but walke in feare & humilitie. For if presumption in politike & worldly matters, when men are proude of their riches power or wise­dom, is not w^tout daunger: in diuine matters it is much more dan­gerous, yea most daungerous and damnable, and yet notwithstan­ding there it reigneth most of all. For Satan commeth to y^e chil­dren of God, and laboureth with all might and subtiltie to bring them to presumption and securitie. Wherefore they must fight continually against this hidde and lurking poyson: and aboue all thinges they muste beware that they flatter not them selues as though they knew well enough the distinction of the lawe and the Gospell. In deede thou mayst knowe it: but consider wel whether thou hast sure hold thereof, so that it cannot be wrested from thee by Satan & thine owne conscience. Paule plainely confesseth that he hath not yet attained to this knowledge,Phil. 3. but followeth it as one running in the race and pressing towards the marke.

So it goeth with vs all. We turne our face vnto the marke, and this is the race wee runne, that we may attaine vnto the marke. But that will not be vntill this flesh be put of and layed in the earth. Wherefore in the meane season let vs walke in feare and humblenes of harte, with hartie prayer, that the light which he hath opened vnto vs, he will not suffer to be put out, but that he will dayly lighten our mindes and make perfecte the worke which he hath begunne in vs. Thus who so doe not, shall be o­uerwhelmed and oppressed with desperation, and shall be like vn­to children that are wayned and put a parte from their mothers breastes.

This verse sheweth plainly that the Prophet speaketh here of that presumption which is contrary to faith, and is called the pre­sumption of mans owne righteousnes. Therefore he exhorteth the faithfull to trust in the Lord, and withall to abide in humilitie. to mortifie that trust and confidence which man hath in the lawe and in his owne righteousnes. This shall ye doe (saith he) if ye trust in the Lord, not onely for this day or to morrowe, but now and for euer. So that ye muste haue a certaine continuall and a constant presumption (if I may so say) of the mercie of God, of the forgiuenes of sinnes, and of the righteousnes that com­meth by Christ. Contrariwise, ye must beware that ye neuer presume of your owne workes: albeit they ought to be holy and according to the law of God. For this naked, and this onely trust ought to remaine, which is called the confidence of the free mer­cy of God, offered vnto vs in Christ. This trust is sure and neuer deceiueth vs. For God is no lyer, but faithfully performeth that he hath promised. Doe thou therefore but trust, and still faithfully rest vpon his promise, But here we are not without daunger of the deuill, whiche goeth about with all his might and power, to bring vs from this assuraunce and trust of the mercie of God to­wardes vs in Christ. Wherefore we must fight, and with conti­nuall battaile practise this doctrine against the deuill and spiri­tuall wickednes, which by all meanes goe about, first to lift vs vp with pride and presumption, and afterwards to throwe vs downe againe to desperation.

But God worketh a contrary way. For first he terrifieth vs and casteth vs downe, that afterwards he may raise vs vp againe. He bringeth vs downe to hel, that he may bring vs back againe. The dugge of grace also he sometimes taketh from vs, that we may learne what our owne righteousnes is wont to doe, namely to op­presse vs with desperation. And this he doth to the ende that wee hauing experience thereof, should not followe our owne sense and reason, but raise vp our selues with a sure hope & trust in Christe, whereby the dead are restored to life and saued. This mercie is as a strong heauen or firmament ouer vs, wherwith we beeing coue­red, are safe and sure where so euer we be.Esa. 25.4. So Esay calleth it a sha­dow [Page 251] against the heate, because we are couered and defended by the mercie of God, against wrath, desperation, the deuill & death. This shadow who so euer doe forsake, shal suffer intolerable heat. Thus we learne by this verse, that Dauid speaketh of that damna­ble presumption of our owne righteousnes, & exhorteth vs to fight against it with a sure hope of Gods eternall mercie, and a constant faith. This is the onely way whereby we are saued.

The .132. Psalme. Lorde remember Dauid, &c.

This Psalme,The argu­ment of the Psalme. whether it be Salomons (as it seemeth) or whe­ther it be Dauids, it is a prayer for the kingdom & the Priesthood: for these two are the most principall giftes of God in this worlde: Wherefore they haue neede of prayer and the helpe of God, to de­fend them against the deuill, whose double title ye knowe, which Christ giueth vnto him in the Gospel of Iohn when he calleth him a lyer and a murtherer. For he resteth not, but busily laboureth & seeketh by all meanes possible, to replenish the world with lyes & murthers. Against these two policies and kingdoms of the deuill, God hath erected two other kingdoms, the politike state, and the priesthood, the one to fight against murther, and the other against false doctrine and heresies. So Dauid and all other Kinges and Princes in gouerning the common wealth,The end of the politike gouernment. ought to endeuor, that their subiectes may liue a peaceable and a quiet life, that maria­ges, the education of children, & other dueties perteining to how­shold gouernment, may be mainteyned and defended against sedi­tious, and wicked persons. The priesthoode is to this ende,The ende of y^e priesthood. that children growing vp, may be brought to the kingdom of heauen: and the ministers of the Church are as Angells appoynted to de­fend the truth, that the kingdom of Satan the father of lyes, may be destroyed. These be the proper offices of the ministers of the Church and of the worde, which ministers haue bene alwayes in the world among the faithful, and haue kept continuall battaile a­gainst heretikes and the ministers of Satan. So the Patriarkes before the flood, fought against the Canaites or ofspring of Cain: after the flood against the Esauites, and others. The Prophets fought against the false prophetes, as their writinges doe testifie, [Page 250] [...] [Page 251] [...] [Page 252] and the Apostles likewise against the false apostles: for Satan ceaseth not: And besides this, the kingdom of Satan was alwaies the greater. For if ye cōsider the church, there were euer moe god­les and infidels, then faythfull. So in the ciuill gouernment the greater part consisteth of those which are disobedient, which raise vp troubles, seditions and warres.

Wherfore, since the kingdom of Satan (if ye consider the num­ber) is the greater: and moreouer, since both the politike state and the priesthood are such as farre exceede the power of man, & ther­fore can not be defended & mainteyned by our strength or policie: hereby we may see how necessary this prayer is, whereby Dauid desireth that they may prosper and continue. And here first of all marke the difference betwene Dauid and other Princes of the world.What y^e Gentiles thought as touching the gouern­ment of Em­pires & king­doms. Other Princes and rulers doe also vnderstand and see that common weales can not be preserued by mans power. Wherfore they sayd that he which should well & happily gouerne, had neede to be endued with some diuine and godly power. And albeit they were ignorant that these thinges are gouerned by God, yet they preferred fortune (for so they called the blessing of God, the cause whereof they did not know) before wisedom, power, iustice and all princely vertues. For where as iust men, for the most part be op­pressed, and the vniust doe rule and reigne, therefore they thought that iustice is not the meane whereby kingdomes and common weales are preserued. For then Cicero should not haue bene op­pressed, nor Antonius aduaunced to such power and authoritie. If by power kingdoms could be preserued, then should not Themi­stocles haue ouercome Xerxes. Likewise many notable Empe­rours lacked no wisedom nor industrie, and yet were they misera­ble notwithstanding. These examples and this experience caused the Gentiles to thinke that there was a certeyne diuine power in great Monarches and Emperours, to rule & gouerne their earth­ly power, wisedom and iustice, whereby they did so prosper vppon the earth, and this they called fortune.

Dauid knoweth that kingdoms are preserued by God alone.But here behold and consider Dauid. He also seeth that it is not in his power to preserue and vphold his kingdom, and yet doth he not thinke, that it is fortune which supporteth & vpholdeth king­doms: for he beleueth that this perteyneth to God alone. Besides this, he beleueth (as ye shall heare) that God for his mercies sake will not reiect those that call vpon him. But the Gentiles knewe [Page 253] neither of these thinges. Moreouer, the same necessitie which mo­ueth the Prince or the Magistrate to pray for the common welth, moueth him also to pray for the Priesthood and for the Church of God. So we see that this Psalme is a prayer for the people of the olde Testament, that God would preserue the kingdome and Priesthood, euen for his promises made vnto Dauid. It is like­wise profitable for vs, and is of vs to be applied vnto our selues al­so, for that we in like maner haue our Dauid and our Euphrata, in the whiche we haue founde the Tabernacle or habitation of our God.The signifi­cation of the words here vsed, as of Dauid, Eu­phrata, the temple, the priesthood, are chaun­ged, but the thinges re­maine. For the selfe same thinges doe remaine, and there is no more but the signification of the wordes to be chaunged. Now, like as they were in daunger as touching both the kingdom and the priesthood: so is our daunger great also in them both. Wher­fore we may well sing with Dauid: Remember, &c.

Here I purpose simply to follow the sence and meaning of the letter, declaring howe this Psalme was vsed and applyed of that people. Afterwards it shall be easie for vs to apply the same to our owne time & age. Now, like as that was a double kingdome, that is to say, corporall and spirituall: so is the Psalme also diuided into two partes: For first it prayeth for the Church, and then for the politike state or the common wealth.

The history of the Kings doth declare, that Dauid being per­secuted of Saul, suffered many and great afflictions. But why did Saul thus persecute Dauid? Because he was anoynted of Samuel to be king, whiles Saul was yet liuing. For hereof came the dead­ly persecutions,The Papists doe dreame that Salomō and the peo­ple did pray vnto God, y^t he would heare them for Dauids sake, or at the intercession of Dauid, & thereby would sta­blish inuoca­tion of Sain­ctes and praying to the deade. the hatred, sclaunders, reproches & all kindes of calamities which Dauid suffered. Now, whereas these troubles & afflictions of Dauid were mentioned in prayer and in the presence of God, either by his sonne Solomon or by the people, it was not done, as the Papistes thinke, to the ende that Dauid should pray for them: but they spake of Dauid in respect of the promises, & put God, as it were in remembrance of those promises by speaking of Dauid: as Paule also speaketh of Abraham. Wherfore the name of Dauid is not here to be taken absolutely, as though they spake of his person onely: for (as I said) they spake of him as hauing the promises, and clothed, as it were with the promises of God: so [Page 254] that here we must rather vnderstande the forme then the matter. The promise I call the forme, to teach & set forth the thing more plainly: and the matter I call Dauid him selfe, to whome the pro­mises were made.

The name of Dauid inclu­deth the promises, and therefore al­so it inclu­deth mercie.This is then the sense and meaning of these wordes: O Lorde God, we pray vnto thee for the kingdom, not counting our selues worthy or by any meanes to haue deserued that we shoulde be heard: but (as Daniel saith): We present our supplications be­fore thee, trusting in thy great and tender mercies, & in that which thou hast promised to Dauid: to witte, that our kingdom shall en­dure for euer. Thus he beginneth his prayer with a remembrance of Gods promises euen at the first entrance. This is a singular ex­ample for vs, that when we pray, we should appeare in the pre­sence of God as miserable & wretched sinners, not trusting vpon our owne merite or worthines, but clothed, as ye would say, with his mercies and promises: not as he that bragged: I fast twise in a weeke: Luke. 18.12. but as he which said, Remember Lorde thy promises: For the promises of God are nothing else but mercies and com­passions freely offered vnto vs in Christ.

Thus we see, that he speaketh not here of afflictions absolute­ly, but in respect of an other thing: for he vnderstandeth the afflicti­ons which Dauid suffered for the promises: in the which afflicti­ons he helde fast the promises and suffered them not to be wrested from him. The same promises did God likewise performe vnto Dauid. How he ma­keth menti­on of Dauids afflictions. Like as therefore (saith he) O lord, thou diddest preserue Dauid suffering all calamities and afflictions for thy words sake and trusting in thy word, so with like mercie preserue and saue vs trusting in thy promises, and performe that thou hast begunne in vs. For all thinges must be preferred to the promises: like as Mo­ses also doth, which saith: Remember Abraham, Isaac, &c. For he doth not call vpon Abraham and Isaac, Places of the olde Testa­ment which the Papists alleage for the inuocation of Saincts as the vnlearned Pa­pistes dreame, but he alleageth the promises made vnto them as touching their seede and posteritie. Nowe, how could God be put in minde of these promises better, then by reciting those persons to whom God had made the promises? These promises the faith­full doe set against their sinnes and against their vnworthynes.

The idolatry of the Pa­pistes.These thinges must be diligently taught, that we fall not into the absurd and foolish opinions of the Papistes, whose schoole diuinitie knoweth nothing of the promises of God: but whereas [Page 255] the promises are the chiefest part of the Scripture, they are vt­terly ignorant thereof. The other part of the Scripture, which is the law, they so maime and mangle, that scarsely they set forth the one halfe thereof. And hereof it commeth that they expound such sentences as this is, so corruptly and peruersly, as if the Psalme should speake after this maner: Remember Dauid, how good and howe holy a man he was, and for his merites, for his holines sta­blish vnto vs the kingdom. But this sentence is plaine idolatrie: for it looketh to the actiue or working person only: As the Iewes thinke to obteyne their Messias by their owne merites. So the re­ligion of the Iewes, the Turkes and the Papistes is all one: for they all trust to their owne workes and worthines. But we reiect the working person when we come into the presence of God, and looke vnto that person which is altogither passiue & clothed with the promises, that is to say, such a Dauid as bringeth and distribu­teth vnto vs, not his owne merites, but the promises giuen of God, and by Dauid firmely reteyned in all afflictions. Such a Dauid the Papistes doe not know: and because they know but onely the actiue & the working Dauid, therefore they make of him nothing else but a plaine idol. They know not that he is holy, as the whole Church is holy: not because it hath good workes and merites, but because it hath the promise of grace, which is the true bosome and wombe wherein the Church is caried, and all the faithfull.

It seemeth that these wordes may not vnfitly be applyed vnto Salomon as the author of the Psalme. For thus he sayth in effect: Thou hast promised vnto Dauid the kingdom. Dauid againe pro­mised to build vnto thee a temple. This vowe is now performed and accomplished: Do thou also now O Lord, performe thy pro­mise, and be thou present in this place and with this people. Thus he offereth the temple and the Arke to the Lord in the faith of the promise made vnto Dauid concerning the light which should ne­uer be put out, and desireth that this promise may be kept. As tou­ching this vowe of Dauid the Scripture speaketh nothing:The vowe of Dauid. but maketh mention of that talke and consultation only, which he had w^t the Prophet Nathan. 2. Reg. 6. But the author of this Psalme [Page 256] goeth about to commend and set forth the good will of Dauid by the name of a vowe, because he had determined with him self thus to declare his thankfulnes and to testifie his faith in the promise of God.

Where the interpreters haue translated: the God of Iacob, it is in the hebrewe:Mightie in Iacob. the mightie in Iacob. Which name is some­times attributed vnto the Angells, and sometimes it is also appli­ed to other thinges wherein is great strength and fortitude, as to a lyon, an oxe and such like. But here it is a singular word of faith, signifying that God is the power and strength of his people: For onely faith ascribeth this vnto God. Reason and the flesh doe at­tribute more to riches and such other worldly helpes as it seeth and knoweth. But all such carnall helpes are very idolls, which deceiue men and draw them to perdition. But this is the strength and fortitude of the people, to haue God present with them. This strength and this power preserued the Iewish people, as a litle handfull, in the middes of all their enemies. Moreouer, this name is attributed vnto God, to this end, that we should vnderstand that it is he alone which giueth strength and victorie. So the Scrip­ture sayth in an other place:Psal. 19. Some trust in chariots and some in horses, but we will remember the name of the Lorde. Likewise Paule sayth:Ephes. 6.10. Be strong in the Lord & in the power of his might. For this power is eternall and deceiueth not. All other powers are not onely deceitfull, but they are also transitorie and continue but a moment.

This plenty of words is vsed of y^e Hebrewes when they would expresse any great or earnest desire. Notwithstanding all that is herein conteyned we may briefty comprise in these few wordes: I will not rest vntill I haue founde out an habitation for the Lorde. [Page 257] And here we neede not to answere that childish question, how this oth could stand, since that Dauid did not him selfe build the tem­ple: And againe, if he had builded it, yet he must needes often times haue gone to his bedde & slept, before the worke could haue bene finished. For he speaketh here of the good will and earnest desire which Dauid had to finish this worke: and the good will or minde of the workeman comprehendeth all, as if the worke were fully accomplished. Therefore, where as Dauid (as it ap­peareth in the booke of the Kinges) thought it a dishonor vnto the Lord, that the Arke shoulde remayne in a Tabernacle co­uered with skinnes, when he him selfe did dwell in a house buil­ded with Cedar trees, the maner of speech here vsed doth declare that great desire he had to take away this dishonor and reproche from God.

Moreouer, ye must here againe note, that when he speaketh of the Tabernacle of the mightie in Iacob, The taber­nacle of God. the holy fathers did not simply seeke or worship God dwelling in heauen: but they sought him and worshipped him as he was to be comprehended & founde in one certeine place, and, as ye would say, clothed with a certeine person. For God of his owne nature is infinite, and therefore can not simply be comprehended by mans imaginations. Dauid there­fore looketh vnto the word, whereby God did bind him selfe vnto the Arke, & when he went about to place the Arke in the temple, he called the temple the tabernacle or habitation of the God of Ia­cob. Reason can not see how God, which is infinite and vnsearch­able, should be worshipped rather in this place then in any other. But the spirituall eyes of Dauid, Salomon and other holy men following the word, did seeke and worship God in that place one­ly, where, by his word he had reueiled, that he would be founde. They which offered in that place, were sayd to offer before the Lorde. They which worshipped there, were sayd to worship be­fore y^e Lord. So Adam, Abraham, Iacob had their Altars where God did reueile him selfe, and with a signe from heauen did testi­fie that he was there present with them. For seeing that no man can auoyd the sinne of Idolatrie, if God him selfe do not shew both the place where and the maner how he will be worshipped: there­fore there was a certeine place limited vnto the faithfull, where God had promised that he woulde be present with them, woulde heare them, speake vnto them, &c. We nowe haue no corporall [Page 258] place: but all thinges are in Christ. Vppon him onely must our eyes and hartes be fired. He alone is the God of our worship: So that we may truely say: Without this man Iesus there is no God. Who so apprehendeth him by fayth, he it is that hath God in deede: but he that apprehendeth him not, hath no God.

That is to say, the vowe of Dauid is nowe accomplished: For nowe God is sayd to dwell in this temple builded by Salomon, which is such a one, as shall not be caried into other places as it was afore. Sometimes it was in Gilgal, sometymes in Silo, and at the last in Gabaa. And where so euer the Arke was, there was God also: for the promise followed the Arke where so euer it was. Nowe (sayth he) the place where the temple is builded and the Arke shall rest, is stable and permanent: which if it be not verified of this place, it shall be verified of no place in the whole world.

But what meaneth it when he sayth in Ephrata? For we doe not any where reade, that the house of the Lord was in Ephrata, that is, in Bethleem. Although therefore this figure and maner of speech seemeth to be somewhat hard, yet certeyne it is, that by E­phrata is vnderstand the kingdom of Iuda, Ephrata sig­nifieth the kingdom of Iuda. whereof Dauid being an Ephratite, was King and gouerner: So that it is all one to say, in Ephrata and in Ierusalem, to the which Dauid the Ephra­tite did translate the seate and throne of the King. Of the King therefore, which was an Ephratite, by a figure called Metono­mia, Ierusalem is called Ephrata. Which maner of speech we likewise in the Dutch tongue doe oftentimes vse. As if I shoul [...] say: Saxonie did boldly and freely confesse Christ at August be­fore the Emperour and the whole empire. Here by Saxonie is sig­nified the noble Prince and worthy of perpetuall memorie in all Churches, Iohn the Elector of Saxonie, who was by birth a Sa­xon. This figure the Prophet vseth in this place, to the ende we should vnderstand that the temple is exalted & magnified, not be­cause of Salomon which builded the temple, nor because of the people which resorted thither, but because of Dauid hauing the promise, and to whom the promise was made. For, (as I sayd be­fore) [Page 259] the promise is that which principally must be considered in all things. This pomise alone therefore it is, which here he be­holdeth, signifying that the temple is giuen for the promise sake, and not in respect of merites or deserts.

Where he addeth:The fieldes of the forest. In the fieldes of the forest, this is a repe­tition of that he said before. For the fields of the forest he calleth Ierusalem, as the Prophets oftentimes call it Libanus, because it is builded of the Ceders of Libanus: as though the trees & tym­ber of all Libanus were translated to Ierusalem. The former ap­pellation therfore, where he calleth Ierusalem Ephrata, is taken of the person of Dauid, and this is taken of the matter wherof the temple was builded. Now, these kindes of speech serue to this end that we should knowe what an inestimable gift it is to haue a place where the word of God may be taught. For there the church, that is to say, the kingdom of God is preserued and maintained. Such a place (saith he) haue we here, where by the promise of God the temple is builded. For here we heare the word, here God speaketh vnto vs, here we pray, and here we doe all thinges which pertaine to the seruice and worship of God, here the deuill, with all his as­saults, his subtilties, his furies and his lyes wherewith he goeth about to trouble and vexe the Church, and to hinder the glory of God, are ouercome.

These wordes doe plainly shew that he speaketh of Ierusalem: For he maketh rehearsall of those thinges which came to passe af­ter Dauids time when the vow was fulfilled which he had vowed. This is therefore a voice of gratulation, containing also an exhor­tation. As if he should say: Since we haue a place for the word of God appointed and as [...]ured vnto vs by God him self, why doe we stay? why do we not go thither to heare the word, to pray, to giue thankes, to set forth the mercy and goodnes of the Lord? For these are in a maner the things which we must doe in the house of God & in the temple,To worship▪ To worship, signifieth a kind of gesture or motion of y^• body which we are wont to vse when we pray, as to bowe our selues, to turne our face, and to lift vp our eyes vnto the Lord.

Before his footestoole, is as much to say, as before y^e mercise at [Page 260] or the Arke, where God promised that he would dwell. Nowe, wheresoeuer the word is, there is also the footestoole, the habitati­on, the resting place, and the altar of God. Like as by the worde the Prophetes doe signifie that God is present: as contrarywise where the word is not, there God is not present, and so are we as sheepe in the desert without a shepeheard.

Here againe he calleth the place appoynted for the worde, the rest, the tabernacle, the habitation of the Lord, according to that saying of our Sauiour Christ: VVe will come vnto him & will dwell with him. Iohn. 14. And this is a prayer following vppon the former verses. As if he said: the temple is builded, and now we place the Arke therein. Arise therefore O Lord, and come to thy rest, that thou mayst dwell with vs. For this is thy rest, which wilte be worshipped in a certaine place and after a certaine maner, Wher­fore diuerse kindes of worship and diuersitie of opinions after the inuentions of men, doe not please thee. Thou art in deede the God of heauen, and heauen is thy throne: but yet thou wilte be wor­shipped of vs. Thou wouldest haue vs to knowe that thou dwel­lest in this place, and that we shoulde seeke thee here and not else­where.

It seemeth an absurde and a foolish thinge in the hartes of the worldly wise, to bind God to this place, and to enclose him in this darke Sanctuary, as though he would be worshipped no where else. So the Gentiles rounde about, to whome the religion of the Iewes was knowne, were maruelously offended that the infinite and incomprehensible nature of God should thus be shut vppe in a corner. But God doth not onely contemn, but also condemne the imaginations of men, and commaundeth vs to thinke no other­wise of God, then he prescribeth vnto vs in his worde. VVhersoe­uer (saith he) I shall put a memoriall of my name, there will I be. As if he sayde: I knowe that this place is to litle to receaue or to holde me, whome heauen can not holde. Yea in respect of my Maiestie and person, I need no place:VVhy God did choose a certain place where he would be worshipped. But thou for thy salua­tion hast neede that such a place there should be, where thou maist serue me, finde me, heare my word, receiue my blessing, &c. This [Page 261] (I say) thy necessitie requireth, lest that, if I should not appoynt such a place vnto thee, the deuill should deceiue thee, & when thou thinkest thy selfe to serue and worship me, thou shouldest serue and worship Satan him self. This daunger moueth me to limit a cer­teine place wherein may remaine a memoriall of my name.

The Arke was but a corporall thing,The Arke was the ha­bitation of God. like as our temples haue a matter, as tymber and stone, whereof they are builded. But be­cause God by his worde had bound his presence to this corporall place, therefore it was nowe the true habitation of God. So we know that the word is incarnate and become flesh. The bodye of Christ therfore or the flesh of Christ is a true body and true flesh, and his humanitie is a true humanitie. But in this flesh, in this bo­dy and in this humanitie God is set forth vnto vs as in a certeine myrrour or a glasse. In this flesh God so appeareth vnto vs, that out of this flesh he neither will be worshipped, nor can be knowne. We therfore doe also worship before that Arke which is now, be­fore our Mercieseate, euen the man Christ: and we beleue that they which serue & honour God out of this Mercieseate, doe sinne and are idolaters, as they which at that time sought God & would worship him any where else then in the temple, did sinne and were Idolaters.

Wherefore the faithfull, euen when they were not at Ierusa­lem, in prayer turned their faces towardes Ierusalem: Like as now the Church, though it be dispersed throughout the world, ac­cordeth in this notwithstanding, that it prayeth in the name of Ie­sus, vppon whose passion and merites it wholy resteth, and so by faith in Christ it is but one Church. Wherfore we must diligent­ly marke those sentences of the Scripture which, after this ma­ner binde God to one certeine place: for they arme vs against all maner of Idolatrie, and teach vs to iudge all kindes of doctrine: Like as the Iewes could iudge this doctrine to be true, that all maner of worship which was not done in that place of the Taber­nacle, was Idolatrie: So the Patriarkes were able to iudge of the Altars which they made in those places where God appeared vnto them. For there might not be one temple erected against an other, nor one altar against an other: but there was one temple, one Arke, one altar and no more. Like as we haue one Christ in whom God dwelleth and in whom he is found.

Therefore by an excellent name and title he calleth it the ArkeThe Arke of strength. [Page 262] of strength, that is to say, of the kingdom. Likewise he sayth: Psal. 110. The Lord shal send the scepter or rodde of thy power out of Sion. This power standeth chiefly in preaching the word. Read that which fol­loweth in the same Psalme. Also, Psal. 8. Out of the mouthes of babes and suck­lings hast thou ordeyned strength. So is that called the Arke of strength, where God mightely reigneth, where he helpeth and de­fendeth his people, where he exerciseth his power for their suc­cour and safety, in hearing them, in forgiuing their sinnes, in com­forting them against Satan, death, and hell it selfe. This diuine power (sayth he) is bound to this Arke, and therefore it is truely called the Arke of strength. This strength and this power was al­so bound to the Altars of the fathers: but now it is bound to the man borne of the virgine Marie. To this man who so euer com­meth, shall feele a diuine power.Christ our propitiatorie and mercie­seate. If he dye, he shall find life: If his conscience be oppressed w^t sinne, he shall finde remission of sinnes: If he be tormented of Satan, he shall find peace: If he be vexed of the world, he shall find securitie and victorie. For Christ, whose kingdom it is, doth not therefore reigne, that he may enrich vs with worldly goods, landes and possessions (for these are promi­sed vnto vs in the first of Genesis): but that he may set forth his di­uine power and rich mercie, and set vs free from those calamities, out of the which we are not able to redeme our selues: Like as he deliuered the faithfull in those dayes from all daungers. For the Arke was vnto them as an heauen, where they found deliuerance from all miseries: as the people was the kingdom, and the faith­full were the [...]tarres of heauen.Daniel. 8.10. Therefore Daniel sayth of Antio­chus, that he should cast downe starres to the ground. For where­so euer the word of God is, there is the kingdom of God, of hea­uen, of life, of victorie ouer death, sinne and all miseries. Thus ought the word which of the world is contemned and despised, to be exalted and magnified.

This petition is the same which we vse in our preachings, when we desire that the Lorde would giue vnto vs godly & faythfull mi­nisters of the worde, and suffer no euill teachers to haue place a­mong vs. For God in his kingdome is like vnto an Emperour. Wherefore as the noble men and chiefe Magistrates are Mini­sters [Page 263] vnto the Emperour and are the principall part of his king­dom: so in the kingdom of Christ are the Angells of peace or the ministers of the Gospel. They therefore which pray for the king­dom of God must needes pray that the Lord would giue faithfull Pastours and Ministers, as he him selfe commaundeth saying: The haruest is great: Matth. 9. Pray the Lord of the haruest that he would send forth laborers into his haruest. The labour and trauell of these workmen is, to communicate doctrine, consolation, threat­nings, &c. and to minister the Sacramentes. That these thinges may be rightly done,The righte­ousnes of the person is neuer without corrup­tion. the labourers must needes be clothed with righteousnes, and not onely with that righteousnes which belon­geth to euery man, and is not without corruption: but specially with that righteousnes which belongeth to the ministery and to the word, which is pure and without all corruption. This is that righteousnes whereby the kingdome of Christ is gouerned, that is to say, the word and the Sacraments.

Moreouer the Pastors and Ministers of the word are then clo­thed with righteousnes,The righte­ousnes of the ministery is vncorrupt. when they execute a righteous office: that is, when they teach the word sincerely, as Peter sayth: If any man speake, 1. Pet. 4. let him speake as the wordes of God. Also, when they minister the Sacraments purely and without corruption: so that whatsoeuer they doe or speake, be either the word or the work of God. So he that baptiseth doth no worke of his owne: but he baptiseth in the power of God. Likewise he that comforteth the afflicted conscience, doth it not of him selfe, but by the direction of the worde and will of God. Wherefore he also that heareth this worde, must not take it as the worde of a man, but as a voy [...]s sounding from heauen. So the ministery is righteous which is truely executed in the power of God: and this is true righteous­nes.

Contrariwise, they which teach men to trust to their owne me­rites, works and worthines, and prescribe a certaine forme of ap­parell, of eating, of fasting and such like (wherein all the righte­ousnes of the Papistes and the Turkes doth consist): such Priests (I say) are clothed with iniquitie.The Mini­sters of the Pope are clothed with iniquitie. For they haue lost the chiefe ornament and the true apparell of their ministery, because they doe not teach rightly nor gouerne truely, but seduce men rather with a false shew of their gouernment & ministery, and that by the ma­lice & motion of Satan, which hateth this heauenly ministery and [Page 264] peruerteth the ministers.

The fruites of the mini­stery.The summe and effect therefore of this prayer is, that they which attend vpon the Arke of strength may gouern righteously: that religion may continue and flourish: that the word may be ef­fectuall and bring forth frute: that terrified and afflicted conscien­ces may be raysed vp and comforted: that secure, profane and pre­sumptuous persons may be beaten downe with threatnings and the terrour of Gods wrath: that the weake may be strengthened: that the simple and ignorant may be instructed: Which thinges by the grace of Christe are diligently and faithfully done in our Church.

God requi­reth not a heauy, but a cherefull hart. And let thy Sainctes reioyce. Here we see that God is not de­lited with the heauines, vnquietnes and vexation of conscience, which sinne and the feare which naturally followeth sinne, is wont to bring: but with a chereful hart. Seeing therefore that there be two kingdoms, namely the kingdome of death and the kingdome of life, or the kingdom of hell and of heauen, he desireth here that the faithfull may be kept in the kingdom of life, & enioy the peace and comfort of conscience, which the righteous ministery of the Pastors and Preachers of the word bringeth. With this prayer agreeth that prayer of the Apostles wherewith they begin their Epistles: Grace be with you, Grace. and peace from God the father, &c. Grace is the remission of sinnes. After this grace followeth peace or a good conscience,Peace. which here he calleth a reioycing. Let thy Sainctes reioyce (saith he): that is, let thy people, togither with the Pastors and Ministers, hearing the word of the righte­ous ministery, be ioyfull & triumph in that word. He calleth them Sainctes or holy because of the vse of the word and the ministery which are holy.Sainctes. So the Iewes are called holy, because (as before I haue said) there were emonges that people which had the arke and the word of God, which were holy thinges in deede, and did sanctifie and make men holy. So our Church is called holy,The Church is holy. not onely for the holines of the persons, but rather for y^e holines which the word and Sacraments doe bring vnto those whiche vse them rightly. To those he wisheth ioy and gladnes, and that they may reioyce and be mery in the Lord.

The meaning then of this clause is this, that Christ Iesus our King hath giuen vnto vs his word, hath commaunded vs to be ba­ptised, to vse the Sacrament of his body and blood, not be cause he [Page 265] would destroy vs,The king­dō of Christ is a kingdom of peace and ioy. oppresse vs with sorrow, and driue vs to despe­ration: but to this ende, that we should reioyce and be merry, ha­uing peace and a good conscience by his free grace and mercye. The kingdom of Christ therefore is the kingdom of ioy and dely­uerance (as an other Psalme saith) in the tabernacles of the righ­teous:Psal. 117.15. that is, in the Church and among the faithful it is the voice of reioycing: For they knowe that Christ their King would that they should haue comfort, life and victory against death and Sa­tan. This is then the reioycing & triumph of Christians, or (as here he calleth them) of the Saincts. Why then should a Christi­an be heauy or sorowfull, since that he is called into the kingdome of Christ and of grace, baptised and nourished with the body and blood of Christ, and dayly raysed vp by the word, against despera­tion and all terrours? If I then doe yet remaine in bitternes and heauines of spirite, the fault is not in this kingdome, nor in the word or Sacraments, but in me and in the deuill, because I doe not with a true faith lay hold vpon the word and thorowly beleeue it. For why should I feare, if I did verely beleue that I am bapti­sed, called, made pertaker of the body and blood of Christ, and so receiued into the kingdom of life,Phil. 3.12. comprehended of grace (as Paul speaketh) and shut vnder the mercie of God? These are nothing else therefore but the subtill sleightes and deceits of Satan, which will not suffer vs to see our inestimable riches and glory, but coun­terfetteth tentations and crosses where no crosse is, but health and victorye.

Wherefore it was well said of that Christian virgine, who be­ing tempted of Satan, answered that she was a Christian, and so rested wholy in that man Christ.How poore afflicted consciences must be comfor­ted against Satan and all terrours. For we may not reason muche with Satan. If he obiect vnto thee thy sinnes, it shal suffice if thou obiect vnto him againe thy baptisme, which he can not deny: Also if thou lay against him the word, whereby thou wast called into y^e kingdom of grace: which, for as much as it is the word of God, how can it deceiue thee? Thus in a Christian heauines can take no place, if in his hart he doe acknowledge baptisme, the word, the communion of the body and blood of Christ, the grace, the fauour, and the mercie of God. How can he then but reioyce and be glad? But because we often times suffer the worde and these giftes of God to be taken from vs, and turne our eyes an other way, it can not be, but that heauines and terror must needes follow. And this [Page 266] commeth to passe by the faulte, partely of our selues (as I haue saide) and partly of Satan, who leadeth vs from the word before we be ware, and maketh vs to thinke of our owne worthynes or vnworthynes, of our good or euill desertes: also of the terror of death, of the torments of hell, &c. When we thinke of these things, if we lay not hold vppon Christ, we perish and are swallowed vp with anguish and sorrowe: for this is to lose the Arke of the co­uenant. They therefore which in these daungers take holde a­gayne of the word, are safe, and are now able to say with Dauid: VVhy art thou cast downe, Psal. 42.6. O my soule, and why arte thou vn­quiet within me? For I am nowe in the kingdome of Christe, that is, in the kingdome of peace, of ioy and eternall reioycing, sa­uing that it is hindred by the deuill and by our owne flesh, which is more ready to beholde her owne sinnes and vnworthynes, then baptisme, the word and the sweete promises of God. And this is the wisedome, yea the poyson which is hidde in our flesh, that we are more moued with our owne vncleannes, then with the pure­nes of the word and the Sacramentes. They then whiche rest in the word, are in a sure hauen of safegarde from all these tempests and terrours. We must pray therefore that God would giue vs good Pastors, faithful, wise and godly disposers of the word of God. For by their meanes and ministery the Churche doeth enioy this inestimable benefite and blessing, whereby it trium­pheth ouer death, sinne and the deuill. For it knoweth that it is nowe in the kingdome of grace. This is true and perfect peace, namely the peace of the hart and conscience. Thus the Prophet desireth (as an inestimable gifte) that the pastors and Ministers of the word may be clothed with righteousnes, and then that the people also may reioyce. This is the firste parte of this Psalme. Now followeth the seconde parte.

This is a newe prayer, which he maketh in the trust and confi­dence which he hath in the promises. For here (as also before) the name of Dauid doth not properly ssgnifie the substance, but [...]he qualitie of Dauid, that is to say, Dauid clothed and adorned [Page 267] with the promises of the kingdom.He maketh mētion here of Dauid be­cause of the promises which were made vnto Dauid. As if he sayd: O lord, I be­seech thee, preserue and blesse our kingdom: be thou present with vs: be thou our shield and our defence. And this I doe desire, not for myne owne cause onely, as though there were any worthines in me wherefore thou shouldest graunt me this petition: but I de­sire it in the trust of thy promises which thou madest vnto my fa­ther Dauid, when thou saydest that thou wouldest giue a light vn­to the house of Dauid, &c. And here haue we both an example and doctrine set before vs, that we also, when we pray vnto god, should looke specially vnto the promises, as we haue sayde sometymes heretofore.

Moreouer this place admonisheth vs of the difference which is betwene the spirituall & the corporall promises.The promi­ses are of two sortes, legall or conditionall, and spirituall. For the corporal promises haue a condition as touching our workes, ioyned vnto them. So y^e corporal kingdom was promised to Dauid with this condition: If his posteritie should continue in the word & the wil of the Lord, as in Moses it doth appeare. But the spirituall pro­mises are grounded vpon no condition of mens workes, but vpon the onely mercy & truth of the Lord. Therefore, although the peo­ple of Israell were depriued of the kingdom & driuen out of their land, yet notwithstanding the promise as touching the seede of A­braham, was not taken from them.2. King. 7.15. For thus sayth the text: Al­though I cast them out & viset them with scourges, yet my mer­cy I wil not take from thē. Esay. 10.23. Likewise Esay sayth: God shall make the consumption which he hath determined in the whole lande. That is to say, God shall consume and destroy the people for their sinnes, & yet for his own mercies sake he will preserue a remnant, out of the which shal rise a new people & a new church. So the pro­mise in this place made vnto y^e house of Dauid, is cōditionall, as y^e ende declareth in that the whole kingdom is destroyed, Notwith­standing this is also true which y^e Angel saith, he shal sit vpon the throne of Dauid for euer. The errour of the Iewes in that they see not the promises as touching their corpo­rall kingdom to be condi­tionall. This contradiction can neuer be recon­ciled vnlesse we make such a difference of the promises of God. And hereof riseth all the errour of the Iewes that they know not this difference. They see great and ample promises concerning their land & their kingdom: but they see not that they are conditi­onall. And againe: all those things which are promised as concer­ning the spirituall kingdome, they apply to the corporall king­dom. Hereof it commeth that they glory so much and conceaue so [Page 268] great hope that their kingdom shall be restored. But it is an easie matter to iudge how foolishly they are deceiued. But we will re­turne vnto the Psalme.

The cause why he maketh mention of Dauid, we haue declared to be the promises made vnto Dauid, for the which he desireth of God that he will not turne away the face of his anoynted, that is to say, of the King, which was anoynted by the word & commaun­dement of God.The face of the anoyn­ted, what it is. Now, the face of the anoynted he calleth the pre­sence of the King, or the kingdom giuen and ordeyned of God. As if he sayd: Preserue O Lord, thy people: mainteyne the iustice, the iudgementes, the equitie, the whole politike gouernment of this kingdom, that all thinges may be done in due order: so that publike peace be not troubled by sedition and ciuill discord, that discipline be not defaced and deformed by adulteries and other offences. For these things and such like doe perteyne to this king­dom. For to enioy a kingdom, is not to enioy a crowne or a scep­ter, but a godly ordered common wealth, in the which innocencie may safely dwell, and contrariwise sinne and wickednes may be seuerely punished. All these thinges he prayeth for when he desi­reth that the face of the anoynted may not be taken away.

Nowe, the cause why he desireth these thinges is, for that this people had the word & the Church of God emonges them, which can not prosper and flourish, where all is full of murther, adultery, warre and contempt of lawes. So Paule likewise exhhorteth vs to pray for Kinges and Princes, that we may leade a peaceable and a quiet life. To this prayer doe we also exhort those ouer whome we haue charge. Why then do the wicked accuse vs as troublers of the publike peace▪ I am verely perswaded that if peace and quietnes be mainteyned by any meanes, it is specially by the prai­ers of our Churches. For how should the aduersaries pray? what should God giue vnto his enemies & the persecutors of his word? which are in deede vtterly ignorant what true prayer is, or howe they ought to pray.

We are entred (as I haue sayde) into the second parte of the [Page 269] Psalme,Policie ser­ueth the Church, and the Church preserueth policie. in the whiche hee prayeth for the politike or corporall kingdome. For these two kingdoms, namely the politike and the spirituall kingdom, although they be farre vnlike, yet are they so ioyned togither, that the one can not stand without the other. For where politike peace is lacking, there can no pietie or godlynes be maintained without great daungers. Againe, where the worde of God is not, there can be no ende of errours, blasphemies and o­ther impieties. Prayer therefore for politike peace and the com­mon wealth, is necessary. Now, when the word is ioyned withall, the greater cause we haue to giue thankes vnto God. And this prayer (as I haue said) is also grounded vpon y^e promise of God. For in prayer we must aske nothing, but that wee are certainly perswaded we may or ought to praye for, or may be obtayned. Now, that we may be certaine how to pray & what to aske, there is not onely a commaundement as touching prayer set forth vnto vs, but also a certaine forme of prayer, and the very words wher­by we are taught how to pray and what we should pray for: and moreouer certaine causes expressed, for the which we may be assu­red that our prayer pleaseth God: As when we pray for the sanc­tifying of the name of God, the comming of his kingdome, &c. And here is also to be noted, that this promise is confirmed with an othe, that it might be the more sure and certaine.

This promise as touching the temporall kingdome,The wicked presume of the promises of God, and cruelly per­secute the true church. as it is great, so was it an occasion to many holy Prophetes, of great af­fliction and cruel death. For as the promises of God in their right vse doe raise vp and comfort afflicted and godly mindes: so by oc­casion thereof secure and prophane spirits ware proud & presump­tuous, and through the confidence they haue in these promises, they afterwards persecute the godly: as we may see by manifest examples in the Prophets: who, because they reproued the idola­tries of the Kings and condemned their false and damnable wor­shippings, threatning the destruction of the kingdome and of the people, vnlesse they woulde forsake their abominations & turne vnto the Lord, were tormented and put to death as heretikes, for that they seemed to speake against this and other promises.The argu­ment which the wicked vsed against the Prophets And in deede this seemed to be an inuincible argument whiche they v­sed against the Prophets: If God (said they) haue promised that the sonnes of Dauid should sit vpon the throne of Dauid for euer, it is impossible that the King should commit any such offence, for [Page 270] the which the kingdome should be destroyed.

How y^e Pope hath abused the promises of God.The kingdom of the Pope hath not so goodly and so glorious a pretence, and yet doth he also abuse the promises of Christe in like maner, to establish his tyranny, his idolatries and abomi­nations. How doth he bragge of this promise of Christ when he faith: I will be with you vnto the ende of the worlde? As though this pertained to the establishing of the Popes tyranny. So that sweete consolation: The gates of hell shall not preuaile, &c. af­terwards became bloody and cruel, and was an occasion of death and destruction of many Sainctes, for that the Pope did apply it vnto him selfe, and abused it for the stablishing of his tyrannicall kingdome. For this was the only argument whereby they proued that the Pope being the head of the Church, could not erre. Thus the wicked doe abuse the promises (which God hath set forth to raise vp the afflicted minds and consciences of his people) against the true Church. This was y^e cause why Amazia the Priest could not abide Amos the Prophet.Amos. 7. In the middes of thy house (sayth he) Amos hath conspired against thee. The earth could not beare his talke. For thus he saith: Ieroboam shall dye by the sworde, and Israell shall be ledde away captiue out of their owne lande. As though this had bene a thing vnpossible, and that the Kinge might commit wickednes and doe what he list without ehecke or punishment. Notwithstanding the ende afterwards declared that this was a vaine confidence, and that the prophet had said truely.

The godly can not so raise vp and comfort thē selues with the promi­ses, as the wicked doe.Thus the wicked do abuse the promises of God, applying the same vnto them selues, whereas they belong to the true Church onely, and so they become presumptuous and careles. They think not of their sinnes or of the iudgement of God: but boldly & with­out all feare doe persecute the Saintes of God, as we see at this day in the papacie. So the true church is oppressed of tyrannes, oppugned of false brethren, suffereth the contempt and hatred of the world, and in outward apperance is euery hower ready to pe­rish. Here it is necessary that the godly should raise vp them selues with a trust in the mercies and promises of God: for to this ende the promises are set forth. But they which should beleue and com­fort them selues with these promises, doe it not: For the infirmi­tie of the flesh will not suffer them: which Satan also encreaseth in setting before their eyes their great daungers and terrours. Contrarywise the Church of the wicked, which for their sinnes [Page 271] ought to feare and tremble, presumeth, hopeth, liueth in great fe­curitie and without all feare. So the Pope holdeth fast that pro­mise with y^• which our Sauiour Christ comforteth his Disciples when he sayth:Matth. 28.20 I will be with you alway vnto the ende of the world, perswading him selfe that Peters voate, though it may be in daunger, shall neuer be drowned. But y^e true church, to y^t which onely these thinges are spoken, doth not so beleue them, nor rayse vp it selfe with a trust and confidence in these promises as it should doe. Thus in all times and ages the condition of the true Church hath bene alwayes one.The godly in perills and affl [...]ctions rest vpon hope, when the wicked doe despaire. Now, like as y^e wicked liue in great hope, and comfort them selues maruelously so long as they are in pro­speritie: so when they are touched with aduersitie, they most mi­serably despayre. But the godly continue and constantly endure in hope and comfort in all troubles and calamities.

So this promise as touching the kingdom of Christ, was hin­dred many and sundry wayes by rebellious people, by enemies and wicked Kinges, vntil at the last the citie and the temple were destroyed, the people caried away captiue, and none left but plow­men and such as were of the basest sort. Nowe the word, the wor­ship and seruice of God, the accustomed iudgements, and briefly the Church, the policie, and the kingdom were gone. Here what hope was left, that there should remaine any posteritie vnto Da­uid, as this Psalme here promiseth? This promise therefore was necessary, that thereby the godly might be able to comfort them selues, that it was impossible for this kingdome to fall, before Christ the true seede of Dauid shoulde be reueiled. Wherefore, when all thinges seemed to be most desperate, God raised vp cer­teine notable Prophets. He set vppe Daniel also emonges great and mighty Princes. Moreouer, the time was appoynted by the Prophet Ieremy, Iere. 29. namely 70. yeares, after the which they shoulde returne into their land. The remnant of the royall stocke, that is to say, of Dauid was preserued euen in captiuity. Thus, although the kingdom seemed in outward shewe to be vtterly forsaken, yet was it not forsaken, and the godly constantly continued in hope of deliuerance, when the wicked despayred and miserably perished.

In like maner doe we beleue and comfort our selues at this day that Christ will defend and mainteyne his kingdome and his Church euen to the end of the world,The promi­ses are set forth for the comfort of y^e godly, that in their affli­ctions they should not despayre. though y^e Romish Antichrist triumph neuer so much, sitting in the temple of God, and exerci­sing [Page 272] his tyranny as though he would vtterly oppresse y^e Church. For these promises God left with his Church, that in such necessi­tie and daungers it should not be without comfort. Which promi­ses, albeit the Church can not fully and perfectly beleue, yet doth it not deny or reiect the same. And Christ accepteth and commen­deth our fayth, although it be no more then a grayne of mustard feede. This to knowe & this to teach, it is necessary. For the time will come (if we be not preuented by the later day) when Satan by his ministers, with might and maine wil attempt all y^e meanes he can to quench the doctrine of the Gospell. Here, although we also shall see the kingdom brought into captiuitie, and the Arke caried cleane away, as the Iewes did, yet must we trust that God will giue vs Prophets, and that his Church (although it seeme to be vtterly forsaken) he wil neuer for forsake. For y^e word of God, whose promise we haue, ought to moue vs more then the present daunger, seeme it neuer so terrible. For if God, through much pa­tience did preserue his Church vnder the Papacie: if he suffered many abuses, which blind guides and wicked teachers brought into the Church, if at the length, when all thinges were desperate and past all hope, he caused the light of his worde to shine in the middes of most horrible darkenes: why should we despayre? The mercie of God is greater then heauen and earth, & is able to swal­low vp all errors, into the which the very elect, by false prophets, blind teachers and the iniquitie of time are often times ledde.

There is no man which would not wish for peace and quietnes in the common wealth, and in the people obedience and godlines. So is it to be wished that in the Church there might be vnitie and concorde,The Church is neuer with out daun­gers and af­flictions, and therefore it hath neede of the pro­mises. and that there might be no offence either in doctrine or life, that Princes and Magistrats would not hate or persecute, but like, loue & embrace the word. Notwithstanding such a com­mon wealth and such a Church may well be paynted out of a cun­ning artificer, but in this worlde they coulde neuer yet be founde. Wherefore let vs not looke to see the face either of such a quiet common wealth, or of so pure a Church. But herewith let vs con­tent our selues, that the Church and common wealth, although they are not without great troubles and daungers, doe not vt­terly perish: that there is some maiestie in the common wealth, and in the Church pure and sounde doctrine: and that there are some which magnifie the word, vse prayer, and frequent the Sa­craments, [Page 273] although the greater part doe the contrary. And to this ende doe perteine these consolations, that whiles all things seeme to fall to wracke and ruine, we cast not away all hope and vtterly despayre.

When I behold the miserable face of the Church at this day,The state of the Church at this day, what it is. in that the Pastors and Preachers of the worde are so neglected, yea so contemned and despised, thus I often thinke with my selfe, that the whole ministerie, although there were no tyrannes to op­presse it, must needes fall euen of it self. But we must more regard the promise of God, then all outward shewes, seeme they vnto vs neuer so likely. For behold and consider the histories of all ages, and you shall see that the Church hath bene alwayes oppressed & hidden through the tyranny of Princes, and through the lies and sclaunders of heretiks. Moreouer, y^e godly haue neuer bene with­out their tentations through the consideration of their sinnes and vexations of the deuill. These things he that beholdeth, and stil fi­xeth his eyes vpon these euills, shal thinke that there is no church nor yet any God at all. But of such shewes and outward appea­rances we must ground no iudgement. For such a face y^e church ye shall neuer see, in the which great offences, infirmities, and, as it were great diseases are not to be found. In deede it were to be wished that these thinges were not in the Church, and that there were such a face and outward shew of the Church, as is described here & in other places, where it is compared to a bewtifull spouse, in whom appeareth neither spot nor wrincle. But such a Church outwardly ye shall neuer see. For it is alwayes oppressed of Ty­rannes, vexed of heretiks, exercised with afflictions both inward­ly and outwardly, with disobedience, contempt, falshood, dissimu­lation of false brethren, &c. In all these daungers we must holde fast this consolation, that the gates of hell shall not preuayle a­gainst it, and goe on forward with a valiant mind and Christian courage in teaching, in exhorting, in reprouing, and in other du­ties perteyning to the ministerie. If any be disobedient, peruerse and obstinate, let them goe, let them perish in their owne sinnes, and let this suffice,Luke. 2. that there are some vnto whom Christ and the ministery of the Gospell is appoynted for their rising againe and their saluation.

Thus did the holy Prophets which saw the captiuitie of Ba­bylon to be euen at hand, and that the temple and the citie shoulde [Page 274] be consumed with fire.A consolati­on for the Church of Israel in the tyme of her captiuitie. This was then the face of the kingdome which should afterwards be destroyed for euer. There was no­thing now therefore wherewith they might comfort them selues, but this and such like promises made vnto Dauid, that of y^t frute of his body God would set vp the royall throne, & that euen with an oth he had confirmed the same. And this is in deede a singular pro­mise, in that he nameth and pointeth out a certeine person, & suffe­reth not y^e succession to wander in an vncerteine person. Abraham, Isaac and Iacob had also a promise concerning Christ, but vnder an vncerteine person if ye respect the multitude of their posterity. But in this promise is a certeine limitation, because there is one certeine person named, to the end, that although the people should be all leede away captiue, yet so long as the posteritie of Dauid did continue, they should comfort them selues with this hope, that the kingdom should neuer faile.

This I thinke to be the cause why the genealogies, that is, the line of the kinredes and progenies of this people were so diligent­ly obserued and noted of the godly, that through this hope of the promise to be accomplished, the succession of the house of Dauid might be sure & certeine. For this familie was as a certeine starre emonges the people, of whose posteritie so long as they sawe any remnant, they continued in hope of their deliuerance by Christ, yea euen in the captiuitie of Babylon, although it were most hor­rible. For euen in this captiuitie, although they were without a kingdom, yet had they emonges them certeine persons of the roy­all stocke, as it were certeine sparkles of the kingdom and of the light of Dauid, vnto whom the eyes of y^e godly did alwaies looke, as vnto a pledge of y^e promise afterwards to be accomplished as touching Christ. Moreouer in this captiuitie they had the word & the Prophets, Daniel, Ieremy, Ezechiel, and (no doubt) many o­ther. Now, so long as such persons as were appoynted to y^e king­dom and the priesthood were yet remaining, the kingdome was not cleane forsaken or destroyed. Thirdly the number of the yeres was also limited, which being expired, their captiuitie shoulde haue an ende. But the Iewes at this day haue none of all these thinges. They haue no kingdome, no persons appoynted to the kingdom, no certeine number of yeares, neither yet the word or the Prophets. Therefore they are condemned with all their reli­gion. And this calamitie in the which the Iewes haue liued euer [Page 275] since Ierusalem was destroyed by the Romanes, is no captiuitie, but a generall destruction and desolation of that people for euer as Daniel also saith: And after this shall be the ende.

This promise is not generall,Because the promise was conditionall, therefore the corporall kingdome had an ende. for it hath a condition annexed vnto it. There is a difference therefore betwene this promise and such as be without condition, as are these: The Lorde said vnto my Lord, &c. Againe Giue thy iudgements vnto the King, O Lord. There the kingdom is promised vnto Christ absolutely, but here it is not promised to the posteritie of Dauid but with this condition: If they shall keepe the couenant of the Lorde. So the kingdom was promised and giuen vnto Salomon, but afterwards his stock was almost cleane cut of in Ahazia, Reg. 2.11. 2. Chro. 22. when onely Ioas re­mained, & all the rest of the Kinges seede were slaine by Athalia. This was the practise of Satan, to the ende be might hinder the promise concerning Christ. Afterwardes the kingdom came vnto Ioas, who also was of the seede of Dauid, & was preserued by the meanes of his sister, so that he was not slaine of Athalia. Thus was the promise of the kingdome made vnto Dauid to endure for euer, but yet so that God threatneth destruction if they keepe not his couenant. So was the kingdom at the length also taken from the posteritie of Nathan and vsurped by Herode a straunger, vntil the time came that Christ vnder the reigne of wicked gouerners, was born of Mary the Bethlemite. Thus for sinne one posteritie was destroyed after an other by the malice of Satan, and yet the whole line and succession was preserued euen vnto Mary.

To consider these things it is very profitable, namely how the kingdom promised vnto Dauid, came vnto his sonne Salomon, but yet for sinne it was taken from him againe. The same hapned vnto Nathan, & yet notwithstanding God reserued a litle sparke, out of the which this kingdom should afterwards shine & mighte­ly increase. And these things were done to bridle our presumption. Such is the promise also as touching y^e church: I wil be with you vnto the ende of the world. But here is a condition ioyned withal, that is: If ye walk in my waies. For whoso neglect y^e word, those [Page 276] doth God also neglect and reiect, and reiseth vp others which shal be his Church. So saith our Sauiour Christ: God is able of these stones to raise vp children vnto Abraham. Matth. 3.9. Luke. 3.8. For whereas the promise was made vnto Abraham, the Phariseis, because they were the children of Abraham, thought they shoulde vndoubtedly be heires of the promise. This confidence made them bold to liue carelesly and without all feare of God. Therefore, saith he, it is certaine that the children of Abraham shall be heires of the pro­mises made vnto Abraham: but if ye will be carelesse and wil not obey the commaundement of God, I say vnto you, it is an easie thing for God to reiect you, and of the very stones to reise vp a po­steritie vnto Abraham. So this promise dependeth wholy vpon the condition, to bridle and beate downe our presumption.

The couenant is the promise of mercie through Christ. The Testimonies are the will of God reueiled vnto all ages by Moses and the Prophets. Wherefore he requireth faith, and then obedi­ence vnto the law. And here is to be noted that he addeth: VVhich I will teach them. For he will be the teacher and he wil be heard. He will not that the Councells should be heard,The Church is y^e Church vnder this condition, if it follow the word. or such as teach that he hath not taught. So we say also of the Church, that where so euer the promise of God is beleued and his word obeyed, there is the Church. But they that doe not beleue, bragge they of their glorious titles, their holy vocations, and such like, neuer so much, are reiected of God & no members of the Church. For who would beleue the Pope because he is the Pope? And yet for this onely cause he will be beleued: & no man may aske whether the thinges which he teacheth be true and sound: but he will haue men simply to beleue that that holy sea can not erre. Against this who so euer dare once open their mouthes or examine his decrees by the word of God, are drawne and haled to all kindes of torments. Like as therefore the Iewes taught and defended their errors and impie­ties by the authoritie of their Kinges vppon whome this promise seemed to be grounded: euen so in all ages is the false church wont to doe. But we answere that in deede the promise is true, and yet is it conditionall: namely, If ye keepe my couenant and my te­stimonies. For God did not so anoynt the Kings, that they should doe what so euer seemed good in their sight, or what so euer they ordained or taught,The kings of Israel. God would approue because they were kings and the anoynted of God: but he addeth: If ye keepe my coue­nant. [Page 277] So in the newe Testament it is a true saying: He that hea­reth you heareth me: but yet not generally to be vnderstand of all those which teach in the Church. For some teach not the word of Christ, but their owne word. This word God willeth not to be heard, but commaundeth that it be not heard, when he sayth: Take heede of false prophets.

So Moses in Deutronomie commaundeth that the king should neuer lay the booke of the lawe out of his handes,The com­maundemēt giuen to the kings in the olde Testa­ment. but should exer­cise the same continually in reading, in learning and in practising the same. If this commaundement was giuen to the Kings vnder the law, what shall we then thinke of the word of the newe Testa­ment? In vayne shall the Pope and his Prelates here glorie and bragge of the Councells, the fathers, the Church, the dignitie which they haue so many yeares vsurped. All these are so farre to be approued and beleeued, as they teach according to the rule of the holy Scripture. For the Church, which hath authoritie from God, is that onely and alone which followeth the voyce and the word of the Lord.

Moreouer,Few vse their authoritie rightly. we learne by experience, that nothing is more com­mon emongest men, then to abuse the authoritie and power com­mitted vnto them, & very few there be which doe rightly vse their authoritie either in the Church or in the common wealth. The cause is, for that the greater part serue their owne affections, their owne lustes and pleasures, and whiles they shoulde rule o­thers, they suffer them selues to be ruled and gouerned of Satan. Hereof commeth it, that we see the Pope, the Bishops, yea the whole Papacie to haue no care of the word, nor loue to the word at all: but are wholy giuen ouer to seeke theor owne glorie, digni­tie, wealth and pleasure. Wherefore their authoritie bindeth not vs, although it were the authoritie of an Angell from heauen: but with good conscience we depart from them, lest we should be diso­bedient to the high authoritie and Maiestie, which is God him selfe. But if the Pope with his Prelates would not resist and per­secute the doctrine of Christ, if with vs they would beleue & teach that we are iustified by the onely price of the blood of Christ, and would not teach men to make marchandise of their owne merites and workes, we would gladly acknowledge their authoritie. But since they manifestly impugne the worde, since they defende their impieties and abominations with extreme crueltie and tyranny, [Page 278] we doe not onely reiect and contemne their authoritie, but we say as Paule sayth, that they are accursed.

It is a common principle emongest the popish Doctors, that the Pope is aboue the worde and the Scripture, and that in the lawe of God he may dispense as pleaseth him. But God giueth no authoritie vnto man aboue the word. So should he set man, that is to say, dust and dunge aboue him selfe: for what is the word, but God him selfe? This word they that honor, obey and keepe, are the true Church in deede, be they neuer so contemptible in the world: but they which doe not, are the church of Satan and ac­cursed of God.All states of men are sub­iect to the word. And this is the cause why it is expresly set downe in the text: The testimonies which I will teach them. For so will God vse the ministerie of teachers and Pastors in the Church, that he notwithstanding will be the chiefe Pastor, and all other ministers and Pastors what so euer, yea the Church it selfe shall be ruled and gouerned by the word. Emongest the people of Is­rael the Kings and Priestes glorying and vaunting of their vo­cation, thought they might doe what they list. So the Pope and his Prelates at this day will not be subiect to the authoritie and rule of the word & the Scripture. For the euill conscience which the Pope hath, doth alway cry out and witnesse vnto him that the holy Scripture is the word of God, and therefore will be against him, & vtterly condemne him. Wherefore there is no prison which he more hateth and abhorreth then the word of God.

The condi­tion is added because of the wicked & presump­tuous.This conditionall sentence is here set down because of the wic­ked, that they should not take vppon them an absolute power con­trary to y^e word. For there is no absolute promise, but that which perteineth vnto Christ, which saith not with a certeine condition, but generally and absolutely, that Christ should come of the seede of Abraham. Nowe, whereas the corporall kingdom did endure vntill this promise as touching Christ was accomplished, it was so stablished by the word, that notwithstanding it had a certeyne condition annexed vnto it. Therefore many wicked Kinges, with all their families neglecting this condition, were vtterly destroy­ed, and others succeeded them: so that the temporall kingdom en­dured after a sort, vntill y^e most holy one, the King of Kings came, who hath continued this kingdom vntill this day, and shall doe for euer. This condition therefore is added to beate downe proud and presumptuous spirites. And if he sayd: This promise as touching [Page 279] Christ will I accomplish, and will vndoutedly establish the throne vnto my seruant Dauid: but doe not ye, whiche in the meane time sit in this throne and gouerne this kingdome, presume of the pro­mise, and thinke that ye can not erre, or that God will winke at your errors, and not rather condemne and seuerely punish them. Therefore either gouerne your kingdome according to my word, or else I wil roote you out and destroy you for euer. This promise he now amplifieth and setteth forth more at large.

This is an amplyfication of the promise. As if he saide: Ye haue y^t promise. But doe your indeuour, that ye may become righ­teous and keepe my couenant, shewing your selues obedient vnto my voice. Then shall this kingdome endure and I will dwel with you, and wil replenish you with all maner of blessinges both cor­porall and spirituall.

Here, of a singular purpose he vseth the same word which Mo­ses vsed Deut. 16.26. In the place which the Lord thy God shall choose to place his name there. For at the beginning there was no certaine place appointed wherin the tabernacle should remain, but it wandred, not onely from place to place, but also from tribe to tribe, as Ephraim, Manasses, Dan, &c. Moreouer by this word,God choo­seth a place for his ser­uice: there­fore we may not chose it. hath chosen, he ouerthroweth all kindes of worship, and re­ligion of mans owne deuising and choosing, whereof there was an infinite number among the Iewes. For thus they thought: If it be lawful for the Priests to cary the tabernacle from one place to an other, why may not we also do sacrifice in moe places then one? This was plaine and grosse idolatrie. For seeing that God did bind him selfe to the Mercieseate by his worde, namely that there he would be, and there he would be found: therefore it was idola­trie to beleue that he was any where else, or to seeke him in any o­ther place. Therefore, when the people did deuise or choose any kind of worship which God had not chosen, we see howe sharpely the Prophets did reproue them. For there is nothing which God so much detesteth, as to admitte or appointe for the seruice of God, that which he hath not commaunded. Wherefore election or choise belongeth not vnto vs: but we must yeelde obedience to the [Page 280] voice of the Lorde. Else shall that happen vnto vs which Ieremy threateneth: That they haue chosen will I reiect. These thinges destroy and confound the inuentions, the deuises and deuotions, the false and counterfet religions which we haue seene in the Pa­pacie. For whereas some gaue them selues to this order of religi­on & some to that: whereas they had certaine daies of abstinence, certaine meates, certaine Sainctes to call vppon, and such other like, if ye aske who commanded all these thinges, their owne con­science will constraine them to aunswere that they were in deede of their owne choosing and their own deuising. But this is to serue not God, but Satan. For God is not serued but when that is done which he hath commaunded. Wherefore election or choise (as I said) pertaineth not to vs, but to God alone: but obedience be­longeth to vs, so that what God hath commaunded, that must we doe.

Moreouer, the word of Choosing beateth downe all confidence and presumption of workes. For if he should say: I giue vnto you Sion for a reward, or this doe I to requite or to recompence you, it were as much as if he said, this doe I in respect of your desert. But when he saith: I haue chosen Sion according to myne owne will, he sheweth that he doth it without all respect of merites:If God doe choose, then commeth it not of our merite. so that he both condemneth all counterfet religion, and all cōfidence of merite. For voluntary worshippings and chosen religions per­teine to the deuils diuinitie. And it helpeth vs nothing, that they are chosen of a good intent. For there is no good intent which is grounded vppon our owne iudgement,No good intent but that is groū ­ded vpon the word. and not vpon the word of God, which ought to be the groundworke of all good intents. For he onely intendeth well, which knoweth that he is constrained to do this thing or that by the word of God. This word who so hath not, although he seeme in all things as holy as an Angel, beware of him, and auoid him as a deadly poyson. This is a most certaine and infallible rule for vs to follow (which if we doe, we shall neuer be deceiued), if we demaund whether God hath required of vs or commaūded this thing or that. For he approueth nothing as good in his sight, which he hath not chosen. And this briefly as tou­ching the word of Choosing, I thought good to note.

[Page 281]This is a singular promise, and such as God neuer made in a­ny other place. Hereof Esay and the other Prophets seeme to ga­ther, that Ierusalem should endure for euer, that is, vntil the Mes­sias should come, who should make of a temporall, an eternall Ie­rusalem: As also the Angell sayth vnto Marie: that Christ should sitte vpon the throne of his father Dauid for euer. And here marke the sequele of this promise. Ierusalem at this day is destroyed and gone, and yet this promise doth plainly shew, that this shall be the seate of the Lord for euer. Wherefore it followeth, as an infalli­ble consequence, that he is come which hath established this king­dom for euer. For whereas it was destroyed in the captiuitie of Babylon, yet notwithstanding there were certaine remnants re­serued: The time also was appoynted howe long the captiuitie should continue: And moreouer, there were yet both Kinges and Priestes remaining emongst them. But now there is none of all these thinges, as before we haue declared.

This is therefore a notable promise, that this Ierusalem shall be the seate and throne of the Lorde for euer, and shall neuer be a­bolished. The Iewes presuming of this promise, did crucifie Christ, and committed all iniquitie. For they thoug [...]t it not possi­ble that Ierusalem should be destroyed, because of the promise which it had, that it should remaine for euer. But we haue heard that these thinges were promised conditionally: to witte, If they should keepe the couenant of the Lord and his testimonies. Ieru­salem therfore continued vnto the comming of Christ.Ierusalem was destroy­ed: notwith­standing it was builded vp againe by Christ to re­maine for euer. Afterward it was plagued for sinne, as other wicked cities and kingdomes were. In like maner the Prophets doe certainly promise that the Gospel should come out of Sion and a newe kingdome of Christe out of Ierusalem. Notwithstanding they say, that this Ierusalem should be greater then the whole earth, and the walles thereof should be the endes of the earth. These thinges can not be vnder­stand of the corporall Ierusalem, which notwithstanding was the first occasion of the beginning of the kingdom of Christ: but after wardes it was horribly destroyed: like as also the wicked sorte of Dauids posteritie were rooted out: but the godly remained vn­till Christ was borne.

Moreouer, it is euident that this election and choosing began vnder Dauid: For before that time the citie of Ierusalem belon­ged to the Iebusites: but vnder Dauid it was chosen by the pro­mise [Page 282] of God to be a citie for the Kinges and Priestes, in such sort, that like as before the persons of the Priests did not wander from tribe to tribe, but were alwayes certaine: so the persons and successions of the Kings should not nowe vncertainly wander as the Iudges and the Princes did, which continued not in any cer­taine tribe, and here againe he vseth the worde of choosing, to con­found the presumption & confidence of merite which was so groū ­ded in their hartes, to the ende they might vnderstand that this ci­tie was appointed by the good pleasure of God to be a seate and harborowe for religion and policie.The Iewes presumed of their owne merites. For this deuilish vice was pe­culiar vnto the Iewes, that they gloried in their merites, their seruice and ceremonies. For this cause Moses also sharply re­proueth them, and warneth them that they should not thinke they had obteyned these great benefites through their owne righteous­nes. Not for thy righteousnes (saith he) hath the Lorde brought thee into this land. Deut. 9. The presūp­tion of the Papists. This deuilish presumption we see also to be in the Papacie: but much worse then it was emongest the people of God. For they vsed that worship & seruice which was commaun­ded of God. But in Popery there is nothing but mans inuenti­ons, which are the worshipping of idolls.

Nowe, whereas the Lord promiseth that he will dwell in Ie­rusalem, this seemeth to be but a small matter.It is a great benefite of God that he hath appointed a certain place for his seruice. But we must loke to the Maiestie of the inhabitour, and then the place, be it neuer so base and contemptible, shall become glorious. For this did the word promise, that he whom the heauens could not comprehend, should be found in Ierusalem. This is therefore a singular pro­mise, when men may knowe and enioy a certaine place wherein God may be founde, that they wander not in the imaginations of their owne harts, euery man choosing vnto him selfe a God, or a place where he may serue God according to his owne fantasie, as Ieroboam did, which is horrible idolatrie. Wherefore it is the great mercie of God that he hath appoynted a certaine place for his word and his whole seruice,Ierusalem called the holy citie, & why. to the which place the Scripture attributeth this excellent name and title, that it is called the holy citie: not for the holines of the people inhabiting the same, but for the holines of the Lord sanctifying all things by his word.

The glory of y^e Church of the new Testament.This glory hath the Church of the newe Testament also, in that she hath for her head, not the Pope, (as the wicked Papists doe most wickedly affirme): but Christ sitting at the right hande [Page 283] of the father, who is present with his word & Sacraments. This is an inestimable glory, which dependeth not vpon our righteous­nes, but vpon the great mercie of God accepting, approuing and commending all thinges that we doe for Christ his sonnes sake our head.

But the citie of Ierusalem found Satan her deadly and cruel enemie in this respect also,Satan a continuall and a cruell ene­my to Ieru­salem. because it was as it were, the worke­house of God, in the which he dayly exercised and wrought all ma­ner of holy workes, blessings & benefites for his people. Yet was it of God notwithstanding meruelously preserued, to this end that his people should not be vncerteine where he would be found, wor­shipped and heard. And here agayne we are admonished, that all these thinges come of gift and not of merite, of mercie and not of workes. For he hath chosen vnto him selfe this rest, & it hath plea­sed him to dwell in this place. So it commeth not of our desert that we enioy the Gospell and other great blessings of God. All these are the giftes of God, through his great mercie and good­nes bestowed vpon vs for Christes sake.

This word vitailes signifieth properly a pray.Why y^e Scri­pture cal­leth our foode and sustenance a pray. But why doth the Scripture so call the sustenance whereby we liue? Euen for the same cause for the which Christ calleth it our dayly breade: So that, like as beastes doe dayly followe their pray and finde it, they sowe not, they labour not, but by pray they atteyne all that they haue: Euen so shoulde we not heape vppe that through couetousnes and incredulitie, which may serue vs for many yeres, but shoulde daily looke for and receiue at the handes of the Lord, that which is dayly offered vnto vs, (employing our labour not­withstanding as a meane to atteine the same) & therewith be con­tent, as the beast is when he hath obteined his pray. For couetous­nes & incredulitie is not content with present benefits, although y^e Lorde doe neuer so faythfully promise to feede vs, and giue vs all things necessary for this life. Thus the Scripture properly & ve­ry aptly calleth our foode and sustenance a pray which commeth vnto vs taking no care, but labouring & leauing y^e care vnto God, as our Sauiour Christ teacheth vs, Matt. 6. who commaundeth [Page 284] vs to labour and diligently endeuour to doe that belongeth to our vocation: for of the Hebrewes that is counted labour which euery day hath and bringeth with it. But withall he commaundeth vs to take no thought for worldly thinges, but to leaue all carefulnes vnto the Lorde who promiseth that we shall no more lacke then the birdes and other beastes doe, which haue that is sufficient, and yet labour not nor make prouision for the same. For this is not the ende of our labour, that in this life we should still seeke to en­rich our selues and neuer be satisfied. For although we haue the treasures of this world, yet with this life we must forsake them. And like as this life is not certeine, but is as a pray, which we so long enioy as it pleaseth the Lorde: euen so is the portion of our sustenance but, as you would say, a snatch, wherewith we must be content to liue, and not be carefull for the time to come. So doth this word condemne all faithlesse carefulnes and carefull incredu­litie, wherewith notwithstanding we can nothing preuaile.

A saying of Cyprian worthy to be re­membred. Cyprian hath a goodly saying to this effect and worthie to be remembred. Christians (saith he) which haue forsaken this world, doe so litle care for earthly thinges, that they aske no more but foode and rayment. For their hartes are fixed vppon the eternall treasures of the world to come. They seeke to liue but from day to day, as straungers hauing here no continuing citie, but looking for one to come. And good cause there is why y^t Disciple of Christ should desire no more but for the present day, which is commaun­ded not to be careful for to morrowe. For it is an absurde thing that we should desire to liue long in this world, which pray for the spedy comming of the kingdom of Christ.

Bread what it signifieth.That which followeth: & her poore I will satisfie with bread, is a phrase or kind of speech well knowne. For breade the He­brewes are wont to call meate and drinke, like as we call vitailes whatsoeuer perteineth to our foode and sustenance. These things he promiseth, but to the poore: for so he calleth his people. For he seeth the condition of his Church to be such, that in the middes of the riches and wealth of the world, it onely hungreth & thirsteth. The pouertie of the Leuites was exceeding great vntill they as­pired to honor and dignitie, as also our Prelates doe. For Satan so ruleth in these matters, that he neuer ceaseth to oppresse the ministerie as much as in him lyeth, with pouertie and contempt. This many not contented to beare, doe fall so farre, that rather [Page 285] then they will lack, they will teach the thinges that please men, that so they may attaine to wealth and dignitie.

The godly must therefore hold fast this promise: that the Lord saith he will giue breade vnto his poore. For both these thinges shall come to passe, that they shall haue breade, and yet they shall be poore. And why? Because the kingdom of Christ is not of this world. Let those therefore which are of the ministery, and are the principall part of this kingdom, be content to suffer reproch, ha­tred and contempt, or else let them be no ministers. For the inhe­ritance of this world is not promised to the godly, but the assured and euerlasting inhertiance of the life to come. Wherefore Christ calleth the poore in spirite, blessed and happy, which notwithstan­ding must suffer many calamities. On the other side, those that a­bound in wealth and are full, he calleth miserable and vnhappy, because the time shall come when they shall weepe. Wherefore let vs thus make our account, that if we wil be the people of God, we must in this life content our selues with those thinges whiche are necessary for the back and the belly. All other incommodities let vs patiently beare and ouercome in hope of the glory whiche shall be reuealed vpon the sonnes of God.

This promise is farre more excellent then that whereof we haue now spoken.Temporall incommodi­ties of the Church are recompen­sed with spi­rituall bene­fites & bles­singes. For here God promiseth that he will so gouern the Pastors and Ministers, that they shal be pure & holy through the word and haue a good conscience. If we would compare these thinges with that small defecte of corporall thinges, we should beare it much more cherefully and patiently. When I was a Monke, I liued in most miserable darkenes and infinite snares of conscience: where through the multitude of mens traditions, sinne brought forth sinne. I was bound against nature to that im­pure and incestuous single life. Here, if a man should haue asked me what I would giue to redeeme the quietnes and peace of con­science, and those inestimable graces and glory which we enioy at this day by the word and the spirite of God: I would humbly haue cast downe my self prostrate vpon the ground & giuen my life gladly for this onely quietnes and libertie of conscience in Christ.

[Page 286]But now, when we are clothed in deede with saluation through great and assured promises of the forgiuenes of sinnes and eternal life, we forget these spirituall riches, and we complaine that we are not made Kinges and Princes in this corporall life. We doe not preferre our eternall and spirituall glory before these transi­tory and corruptible things. And what a foule ingratitude is it, so to be offended with this externall pouertie, and not to ioy and re­ioyce rather in these inestimable treasures of the spirite? Who woulde not rather hauing these giftes of the spirite, begge his bread from dore to dore, then enioy the riches and treasures of all the Prelates and the whole kingdom of the Pope? Whome we see in this wealth of the world, because they are enemyes to the worde, to be most desperate and damnable: For they are without remission of sinnes, hope of eternall life, the knowledge of Christ, and all the heauenly benefits and blessings, which we by the word doe so plentifully enioy. Wherefore if we be neuer so poore, af­flicted, vexed, full of anguish and heauynes, contemptible and abominable in the sight of the world, yet let vs comfort our selues with this, that we haue the treasures of the kingdome of heauen, that by faith in the worde wee shall haue the victorie ouer sinne, death and hell, and that we are wholy clothed with saluation. How many were oppressed with desperation before this happy age wherein we liue? But if they had had this knowledge of grace and these consolations which we now haue by the worde, woulde they not, thinke ye, haue sustained the losse of all the riches in the world and all worldly felicitie? For when a man feeleth the wrath of God and desperation, then infinite riches and treasures are nothing esteemed. What doth knowledge, learning, wisedome, what doe possessions, kingdoms and dominions then auaile? All these thinges who would not gladly forsake and cast away, that onely he might haue his conscience quieted and at peace with God?

Wherefore Paule very aptly calleth the knowledge of grace, an absolute or a full perfection, because all good thinges are con­teyned in this knowledge.A singular consolation against po­uertie and contempt. For if we liue here by begging our bread, is not this well recompensed in that we are nourished with the food of Angells, eternall life, and Christ him selfe? Who so fauoreth not these thinges, let him seeke for a Cardinalls hatte with the ministers and souldiers of Satan. Let him seeke the [Page 287] wealth, the riches and glorie of this world. As for me, I seeke o­ther riches, which I esteeme aboue all worldly wealth and trea­sures. Thirtie yeares agoe, if I had had the true knowledge and vnderstanding but of one Psalme, I should haue thought my selfe to be a God: for then all thinges were full of grosse ignorance, horrible abominations and all kindes of idolatrie. But now, when the Lord hath opened vnto vs, as it were a flood of heauenly wise­dom and knowledge, we are vnthankfull and become so worldly, so fine and so delicate, that we will lacke nothing that the worlde hath.God & mammon can not dwel togi­ther. But Esay sayth, The bedde is strait, and there is no place for both. Albeit the thinges we doe not condemne: for they are the giftes of God, and therefore let those which haue them, being lawfully gotten and in the feare of God,Esay. 49.20. vse them with thankesgi­uing and without offence: and let those, to whom they are not gi­uen, beare their want and necessitie with christian patience and without grudging:Philip. 4. As Paule sayth, that he is able through Christ to doe or to beare all thinges, to abound and to lacke, to be full and to be hungry, to be praysed and to be dispraysed, &c. and that because we haue a kingdom in heauen, and we looke for a Saui­our, who hath begunne to giue vnto vs these thinges by the word and Sacraments: And if he leaue vnto vs no more but the mini­stery of the word sincere and sound, we care not much for all other thinges.

This is therefore a singular promise and consolation, that the Church and the word shall endure to the ende of the world, not by the counsell or wisedom of man, but by God him selfe clothing his ministers with saluation. Albeit therefore that vnder Achas and other vngodly Kings all thinges were full of idolatrie, yet were there certeine Prophets by whom the word was preserued. And in the time of Christ the blindnes of that nation was incredible, and such as (I thinke) neuer was before. Notwithstanding there was Anna and Simeon which then acknowledged and preached Christ. This is in deede the great worke of God thus clothing with saluation, that is, with his mightie and victorious word, with his true and holy worshippe, his ministers, that out of the mouthes of men our saluation and our glory may be heard. This is a farre more excellent clothing then were those Aaronicall garmentes of Moises, that the Pastours and Preachers of the Gospell are furnished and adorned with the wordes of saluation [Page 288] and the doctrine of truth, whereby they may be able, not onely to instruct the people committed to their charge, but also to confu [...]e and confound the aduersaries. For to this ende serueth the gar­ment and the clothing of saluation, that is to say, of victorie which is obteyned by the pure word and holy ministerie.

The second part of this promise is, that he will giue successe and fruite vnto the word: to witte, that so many as heare these Priestes, these Pastors and Preachers and beleeue the word, are sanctified and their harts are replenished with peace and ioy: they faithfully trust in God, whom they know to be well pleased with them,The peace of consci­ence is an inestimable gift of God. and of whom they beleue that they are beloued. This peace of the hart is our kingdom of heauen which we haue in this life. For it is an incomparable treasure: in comparison whereof all the kingdoms and riches in the world are but dyrt and dunge. So the Psalme ioyneth these two thinges togither, that by the Prea­chers and Ministers he wil giue his mightie and victorious word and faith vnto those that heare them, that so all may be saued, and with ioyfull hart may prayse and magnifie such a gracious and a mercifull God.

The spiritu­all blessing of y^e Church must not be estemed ac­cording to the outward shewe and face thereof.He that beholdeth the outward shewe and face of the Church, will iudge these thinges to be false and farre otherwise. For these wordes are spirituall, and must not be vnderstand according to the flesh. For if a man follow the outward appearance, he will rather iudge the Pope and the ministers of Satan to be clothed with sal­uation. For they triumph in great securitie euen when they think and speake those thinges which are most contrary to Christ and the true Church. On the other side the Christians or the true Church are afflicted, vexed, tormented within and without of Sa­tan and cruell persecutors. No man will thinke these thinges to be saluation or ioy, but miseries and perpetuall calamities. But turne thou thyne eyes away from the outwarde shewe and appea­rance, and beholde that Maiestie which speaketh to thee in the word and promiseth to be mercifull vnto thee. If therefore thou be in the fauour of God, if he hate thee not but loue thee, if he che­rish and defend thee, I pray thee, what are all the calamities in the world? Are they not all, be they neuer so terrible and intole­rable, swallowed vppe in that bottomles sea of the infinite and vn­measurable mercies of God?

He continueth in the promise of the kingdom & the priesthood,A promise concerning the defence and preseruation of the Church. that not onely the saluation and ioy of the Priestes and the faith­full people should be defended against fantasticall spirites which that nation was neuer without, but also that this kingdom should be defended against outward enemies and other nations abroad, and at home against seditious persons. For like as amonges the Leuites there were many fantasticall and hereticall spirites: so in the other estates there were also many seditious heades, as the histories doe shewe. Howe many had Saul which woulde not acknowledge him for their King? After that Saul was killed and Dauid was saluted and taken of the trybe of Iuda for their King,2. Sam. 2.10. all the rest of the tribes forsooke him and followed Ish­bosheth the sonne of Saul. This dissension endured seuen yeares and six monethes as it is declared 2. Samuel 2. Now who know­eth not what stormes of seditions and battayles Dauid after­wardes suffered in the kingdom? Agayne, after the death of Sa­lomon this kingdome was vexed with infinite seditions by wic­ked Ieroboam. Agaynst these enormities the Psalme armeth and confirmeth the people, and promiseth that the horne of Da­uid shall endure, being exalted and stablished by the Lorde him selfe. Such was the condition of this kingdom, that the pure and holy Priesthoode Satan corrupted by sectes and schismes, to ouerthrowe the sound and true doctrine of the worde: and in the ciuill gouernment he stirred vppe rebellious and disobedient per­sons. Thus Satan rageth with lying and falshood agaynst the spirituall kingdom, and with murthers against the politike go­uernment, that offences of lying and murther might no where be lacking.

Wherefore, as this kingdome must not be esteemed and iud­ged according to the outward face thereof (for then it shall ap­peare to be a weake,The out­ward shew & face of the Church. a seditious and a miserable kingdome): so the Church hath also certeyne promises of peace: but yet so, that for the most parte it is vexed with offences, with persecutions and other afflictions. Wherefore we must rest in the greatnes and the excellencie of the promise, in the Maiestie of the worde, and in the aucthoritie of the promiser, who hath promised salua­tion, [Page 290] but yet so notwithstanding, that in the common wealth there shall remayne seditious and rebellious persons, and in the Church heretiks and sectaries. Here haue we neede to be of good courage and comfort, assuring our selues, that if we were of the world, the world would loue vs. If we would flatter the Pope and teach the thinges that please him, he would loue vs, he would not persecute vs, he would not throw out the thunderboltes of cursing & excommunication against vs as he doth. They therefore which will be of the true Church, must prepare them selues with a vali­ant mind to beare and ouercome these offences, resting vppon the promises of God, which doe wholy consist in this, that he is and will be louing and gaatious vnto vs, that he will neuer leaue vs comfortles, and that the enemies of the word, rage they neuer so furiously, shall not preuaile against the Church, because the Lord hath promised that he wil there make the horne of Dauid to budd. Some do vnderstand that by this word [to budd] Christ, in whom the kingdom of Dauid is truely established, is couertly bere sha­dowed and signified. Against this interpretation I will not great­ly stand: and yet I rather rest in the simplicitie of the letter, which seemeth playnely to promise vnto Dauid a certeyne place and po­steritie. The name of budding he vseth here, to signifie an en­crease: and to encrease is to be preserued. So the Church bud­deth and encreaseth (although outwardly it seemeth to be dimi­nished and defaced) because God preserueth and encreaseth it dai­ly by his worde and his spirite. The sense and meaning then is this, that God will blesse, defend and preserue the horne of Da­uid, that is to say, the kingdome, the strength and the power of that nation. For here he would specially notifie the person, to this ende that the posteritie might be certeyne of the house, of the person and of the place of this kingdom.

That which followeth: I haue ordeyned a light for mine a­noynted, is an hebrewe phrase: which kinde of speech we also doe vse: As when we saye that Iohn Hus was the lyght of the Church of Bohemia. Leonard Kesar, for his singular confessi­on of the fayth, and constancie in the truth of the Gospell, was the lyght of Bauaria. This maner of phrase is vsed also 2. Sa­muel 21. That the lyght of Israell be not quenched. And in the 2. Chronic. 21. as touching Ioram. For God would not de­stroy the house of Dauid, because he had promised to giue a light [Page 291] to him and to his children for euer: For Ioram was the laste of the posteritie of Salomon. They that reigned after him, were of the posteritie of Nathan, which at the captiuitie of Babylon, when the Citie was destroyed and the Kinge in captiuitie and bandes, seemed to be vtterly extinguished. But the Lorde cha­stised both the place and the person: he neither chaunged nor re­iected them. Againe, at the birth of Christ the kingdome was translated from the stocke of Dauid to the Machabees and the Romanes. Wherefore as touching the outwarde appearance, this light was vtterly quenched: but to the spirituall man and to the eyes of faith, it was yet glorious. For there were certeine persons remayning of the tribe of Iuda, of whome afterwardes Christ was borne. Wherefore he calleth the preseruation of the kingdom, a light: but in respect of the thing it selfe, and not of the outward shew: for therby it seemed that both the place and the person were clene gone: for God through idolatrie and presumpti­on was constreined to destroy them. So the kingdom was taken from the tribe of Iuda. Then came Christ, who builded a new Ie­rusalem which shall remaine for euer.

There is also a certaine vehemencie in this word:To prepare a light, what it signifieth. haue prepa­red: for it signifieth that this kingdome was defended, not onely against all enemyes and conspiratours at home and amonges them selues: but also against all the deuills and the gates of hel, euen to the comming of Christ. Yet notwithstanding the histo­rie sheweth howe it was humbled through many calamities and afflictions. Likewise we haue a promise as touching the Church, that it shall continue vnto the ende of the worlde, and that the gates of hell shall not preuaile against it: and yet who knoweth not howe it hath beene humbled, oppressed and in a manner a­bolished vnder the Pope? There was taught and worshipped, not Christ, but the virgine Mary, the Apostles, &c. So that ac­cording to the saying of Christ, except the Lorde had shortened those dayes,Marke. 13.20 no flesh shoulde haue beene saued. Wherefore we must regarde the Maiestie and power of the promiser, more then all the offences that either the world or the deuill can raise vppe against vs: and let vs not be discouraged when the Pope with his curse, and the world with the sworde doe rage against the Church. For although the Church neither in number nor in power be like vnto y^e aduersaryes, yet shall it endure and the [Page 292] aduersaries shall perish.1. Iohn. 4. For he is greater that is in vs, then he that is in the world: and the word, because it is the eternall power of God, shall easily ouercome Satan and all the furies of hel.

Not the King of Babylon, not of Syria, not of Edom, not of Moab, not of Egypte, briefly no enemy shall preuaile a­gainst this kingdom: but this kingdome shall stand vnmoueable and mightely established euen vnto Christ, and the enemyes of this kingdome shal be all clothed with confusion. This light shall neuer be quenched vntill he come which shall fulfill all thinges. This throne, although it be neuer so contemptible and odious to the whole worlde, shall remaine in glory, not onely before men, but also before the worlde. Neither could Satan yet euer bring to passe (although with all his force, power and policie he hath continually attempted it) that the posteritie of Dauid should be extinguished before Christ should be borne. To these promi­ses, as vnto a sure staffe, yea as vnto a strong rocke, the Saincts of God haue alwaies leaned in great calamities, wherewith Sa­tan exercised this people to the ende he might hinder the promise concerning Christ. And in deede Antiochus, aboue all other laboured with maine and might, to roote out and to destroy this people for euer. But, as the Psalme here promiseth, because he was an enemie to this holy nation, therefore he was clothed with shame and confusion.

But on him his crowne shall flourish: That is to say, although the crowne of Dauid often tymes shall seeme in outwarde appea­rance to decay and perishe: yet by a secret and a diuine power it shall be renued, plenteously fructifie, and gloriously flourish. But the trueth of this promise resteth in Christe, of whose kingdome there is no ende. For vppon his head hath flourished a crowne which could neuer decay as the crownes of worldly Princes do. For the crowne of the sonne of God is farre otherwise: to whom all power is giuen both in heauen and in earth.Matth. 11. In the meane time the Lorde preserued this temporall kingdome, vntill that was accomplished in the person of his onely begotten sonne, which he would [...]ignifie vnder those shadowes and figures. But [Page 293] because this externall kingdome of Dauid was of this world and earthly, therefore was it but temporall and for a tyme. But the kingdom of Christ, because it is not of this worlde, but heauenly and spirituall, is eternall and shall endure for euer.

This Psalme conteyneth a prayer for the preseruation of the word, and publike peace: For this must we specially desire in our prayer, except we will be found vnthankfull. Moreouer, we must not be offended when we see that the common wealth is disquieted through the disobedience of the people or wickednes of the Ma­gistrates: or the Church vexed through false brethren and here­sies. For thus will it be and no otherwise, that where so euer the word, ioyned with publike peace and concord, is found, there Sa­tan that lying and murthering spirite will alwayes goe about to trouble them both. And this is the cause of seditions, of warres, of sectes and heresies. Wherefore we must be well armed, that see­ing our aduersary slepeth not, we may valiantly oppose our selues against these offences, and thinke that they are certein warnings, and often times also roddes or punishments which God sendeth to amend vs, and not to destroy vs. Our sinnes haue deserued more greeuous punishments. Better it is therefore to be afflicted of the wicked world, then to be condemned and perish for euer. God be mercifull vnto vs, and turne from vs that we haue so iustly deser­ued.

The .133. Psalme. Behold how good, &c.

In this Psalme the Prophet commendeth loue and concord in both the kingdoms,The argu­ment of the Psalme. corporall and spirituall, but specially in the spirituall kingdom, and for the same he giueth thankes vnto God. For this is not onely a singular gift of God when there is vnitie in the Church and quietnes in the common wealth: but it is also the founteyne and headspring of inestimable benefites and bles­sings.Dauid had learned by experience that there is nothing bet­ter thē peace and concord▪ Here peraduenture you wil aske where Dauid learned that these are so excellent and so profitable things. But he which mar­keth the historie of Dauid, shall easily perceaue that the maisters of whom he learned this knowledge, were Saul, Doeg and other monsters in the Court of Saul his predecessour: also Absolon, A­chitophel [Page 294] and such like: that is to say, Dauid by many tentations and by long experience did learne; that nothing is better then loue and concord. But they which haue not felt that Dauid did, doe thinke that nothing is better then dissention & discord, according to the prouerbe: Warre is sweete to those which haue not tryed it. For yong men, which are yet full of ho [...]e and youthfull blood, thinke nothing more excellent then the glory of warre and victo­rie, whereby they may winne prayse and fame. These carnall mo­tions and affections afterwardes are easily quenched when men haue felt the calamities both of them selues and theirs. But be­fore the calamities be knowne and felt, the commodities of peace are not knowne vnto the world, and so warre is sweete and plea­sant to those which haue not felt the miseries thereof: as the hi­stories doe witnesse, wherein we may see that often tymes sediti­ous heades haue complayned of peace, saying that in rest and qui­etnes men be come sluggerds, cowards and dastards. Therefore they desire warre as an encrease of glorie and occasion to set forth their manhood and courage.

This poyson is rooted in our nature through originall sinne, that those thinges which are most excellent and necessary, we loth and shunne: and those things whereby Satan seeketh our destru­ction, we greedely desire, according to that dutch prouerbe: Men often striue and take great paynes to bring them selues into mise­ry and daunger.Proue. 20.14. It is naught, it is naught, sayth the byer. For the mindes of men doe commonly mislike and loth the most excellent thinges when they haue plenty and are full thereof. Wherefore it is an enestimable gift of God, to haue peace both in the Church and in the common wealth.A great gift of God, to vnderstand and to ac­knowledge the giftes of God. And this is also a singular gift, to ac­knowledge that it is a gift. For howe many doe we see amonges the enemies and persecutors of the Gospell, which haue an out­ward and worldly peace, and yet they enioy not this gift? For in the middest of this quietnes their mindes be vnquiet, and they haue no rest nor inward peace, whiles they being inflamed with an hatred against the Gospell, deuise and continually seeke newe occasions to condemne and vtterly to roote out our religion. Let vs therefore be thankfull vnto God for this gift, and let vs not be like vnto the vnthankefull world, which vnderstandeth not this gift and great blessing of God, but in the very vse thereof forget­teth God. God hasten his kingdom, and giue vs a better life: For [Page 295] I protest that this life is naught: in the which we neither regarde the greate giftes of God, nor yet acknowledge them to be his gifts,

To maintaine this gifte, it is not in the power of the temporall or the spirituall Magistrate: but men being both blind and deffe, will needes doe,Satan ioy­ning with y^e originall sinne & cor­ruption of nature, draweth men to that which they knowe to be euill. not that they like and approue, but that sinne and Satan prouoketh them vnto. It is the Lord alone therfore which is both the giuer and maintayner of peace: whiche preserueth kingdoms and common wealthes, that they fall not to vtter ruine by warres, vprores and tumultes. This gifte the Psalme com­maundeth vs to acknowledge, and exhorteth vs to be thankful for the same. For it is the mightie hande of God that there is any peace or concorde amongst vs. And thanks be vnto God, that we haue this knowledge, that peace is the gifte of God, although we be not able of our selues to maintaine and defend the same. For this is a meanes, not onely to stay vs that we despaire not in these outrages and hurly burlyes of the wicked world, but also to driue vs to harty prayer, that God would preserue that peace which he hath giuen vs, and defende vs from the power of Satan and wic­ked men.

Dauid had bene in many and great daungers, and by experi­ence had learned in the troubles which he suffered through greate and long seditions and other afflictions, not onely what mischiefe there is in discord and the doctrine of error: but also what inesti­mable good things doe proceede of concorde and sincere doctrine. Wherefore he assureth him self that God preserueth, gouerneth & blesseth these things. For the Psalme treateth of both kinds, that is, of the peace and concorde of the common wealth, and of the Church: like as they also in nature are coupled togither. For the peace of the common wealth is also the peace of the Church, for that in the time of peace the worde of God may be freely publi­shed and preached. Brethren he calleth as well those that liue in any societie togither,Brethren. as also the Ministers and Preachers of the word. These liue in vnitie and concorde, when they feede the peo­ple with one vniforme & sound doctrine, when the people obey and [Page 296] beleue the worde, and when there is no contention among them. This is a singular gift of God, and not onely a ioyfull, but also a profitable and a comely thing in the Church. So is it also in the common wealth, when the lawes are obeyed and the Magistrate hath a care of the people: and againe, when the subiectes doe loue and reuerence the Magistrates and obey their authoritie. These gifts the Psalme exhorteth vs to acknowledge and to be thankfull for the same.

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:Concord is compared to a precious oyntment. 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.The beard what it sig­nifieth. 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 [Page 297] the garment the rest of y^e 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,Against the Anabaptists and other Sectaries, e­nemies to the peace & quietnes of the Church. 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:The cōcord of the Pa­pistes. 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.

[Page 298] Hermon. 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 ▪ 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 y^e time of great heat & drowth all things wither away & perish: so warres, seditions & tumults, su [...]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,The commē dation of concord, and that God will dwell there where concord is. 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 [Page 299] 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 this peace. This is in deede a notable promise. But doe not we most wickedly contemne this promise? Many of purpose seeke occasions to trouble the Churches. In the common wealth like­wise we see what great contempt of [...]awes there is euery where. By these enormities we doe, as it were, constrayne God, not to bestow vpon vs this blessing and life. This is the cause that we are vexed with sundry calamities, for that we doe contemne this blessing so graciously offered vnto vs. Notwithstanding the worlde through calamities and scourges will not amende. For what did it profite the Iewes to be so often exercised with all kindes of calamities? God therfore was constrayned at the length vtterly to destroy them. In like maner Loth preached to the Sodomites in vayne: as Noah also did to the first world. The same daunger hangeth ouer our heades. For neither with pe­stilence, warre nor famine can we be brought to amendement, or bee any thinge the better. Therefore shall destruction fol­lowe.

This Psalme therefore is a commendation of peace and vni­tie, to the ende we should esteeme of it as a most excellent and ho­ly gift, and that we shoulde rather suffer the losse of all thinges else, then giue occasion of dissention and discorde. For if we must suffer any losse, it ought to be borne patiently in this respect, that all other thinges through peace are recouered and restored agayne:Nothing better chepe to the byer thē peace. as one sayd very well: I neuer bought any thing bet­ter chepe then peace: For to the byer it bringeth most plentifull fruite. We see often times in our priuate affayres, that if a man be content to lose tenne or twenty crownes that he may liue in peace and quietnes, he wynneth thereby great gayne and com­moditie: whereas an other neglecting this quietnes, and by strife and contention seeking ten crownes, loseth many times an hun­dreth crownes or more. If these thinges so fall out in priuate mat­ters, what hapneth (thinke you) in y^e affaires of common wealths & kingdoms? Let vs learne therefore highly to esteme of peace, & [Page 300] to be thankfull vnto God for such a singular gift both in the com­mon wealth and in the Church. So shall it come to passe, that we shall feele and enioy this blessing and life, as the holy Ghost hath promised.

The .134. Psalme. Behold, prayse ye the Lord.

This is the last of the Psalmes which are called the Psalmes of degrees. In the which ye haue heard many weighty and profi­table pointes of doctrine as touching all the articles in a maner,What points of doctrine Dauid intreateth of in the Psalmes of degrees. of Christian doctrine, namely of Iustification or remission of sinnes, of the crosse, of charitie and brotherly loue, of matrimony, of ciuill gouernment, &c. as though the Prophet had studied to comprise in these short Psalmes the fumme and effect of all suche thinges as are to be taught vnto the people. Nowe therefore he concludeth in this Psalme, the whole matter which he tooke in hand to entreat of: As we also doe when in the ende of our prea­chings we pray that God would preserue his word amonges vs, and that we may continue in the same vnto the ende. For when the word is purely taught, all thinges are safe, holy & pure, although the gates of hell rage against vs neuer so much, and we lose, not only our goods, but also our liues. For what harme haue we ther­by, so that our soules may be saued? It is the word therefore alone that preserueth all good thinges. But if that be lost or corrupted, then all good thinges are lost. For like as, if the Sunne and light of the world should be taken away, he that walketh walketh in darkenes: so if the word be darkned and corrupted, in what mise­ry and daunger is the common wealth? For then neither Magi­strate, nor subiect, nor seruant knoweth what he ought to doe, but all thinges are wrapped vp in error and horrible darknes.

Wherefore this Psalme exhorteth vs to pray, that the Lorde would preserue and continue his word amongest vs, and euery one of vs to endeuour with this seruice to helpe the Church. For although the Church is neuer without heretikes, like as also the common wealth is neuer without seditious persons: yet so long as the word remayneth found and vncorrupt, it can not be but that many good thinges and many good men also wil remayne. I take [Page 301] this Psalme therfore to be as a conclusion of those things whiche were spoken of before.This Psalme is as it were a conclusion of those thinges that goe before. In y^t which he exhorteth vs to giue thanks vnto the Lord for the benefite of his word, and to pray for the pre­seruation and continuance thereof, for as much as, if it flourish, there will alwaies be founde some good men which will leade a godly and a holy life. Therefore he saith:

To blesse signifieth not onely priuatly to giue thankes vnto the Lord,To blesse what it signi­fieth. but also publikely to praise the Lorde, to preach and to publish his word. And this can not be done without the praise al­so of the mercie and goodnes of the Lord our Creator, our defen­der and our redeemer, which hath prouided for vs and giueth vnto vs all thinges perteining not onely to this our corporall life, but also to our euerlasting life & felicitie in the kingdom of God. And albeit this clause: seruaunts of God, belongeth here properly to the ministers of the Church, yet generally it comprehendeth all those which professe and embrace the true and sincere doctrine of the Gospell. For it is the duty euen of those which are not in the ministery of the word, to confesse the word, & to acknowledge and praise the benefites of God. Wherefore with one hart and minde (saith he) ioyne ye all togither: continue in the worde, confesse, preach, praise and magnifie the worde, that whiles all the worlde befids dishonoreth & blasphemeth God, ye may blesse him, because he is mercifull. Then shall it come to passe, that ye shall ouercome all your enemies, though ye be to them in number farre vnlike.

But what meaneth he by these wordes? which by night stande in the house of the Lorde? Did they obserue certaine howers in the night after the maner of the Papistes? You must note that it is a kinde of speech proper vnto the Hebrewes, and is as much to say, as morning & euening, that is to say, continually. As he saith also in an other Psalme: From the morning watche euen vntill the night. Psal. 129. Coloss. 3.16. Paule expresseth this sentence with other wordes: Let the word of Christ dwell in you plenteously, saith he. And our Sauiour Christ teacheth,Luke, 18.1. that we must pray alwaies. For wher­as the night season is appointed for sleepe, he that will blesse in the night, will do y^e same also in the day, & so he wil be alwaies blessing.

As much to say, as when ye pray in the Sanctuary, lift vp pure and holy hands. For he that prayeth in that holy place, must offer vp pure and holy prayers. So saith S. Paule also: lifting vp pure hands, 1 Tim. 2.8. &c. for else ye shall pray in vaine. Pure hands signifie inno­cencie, from blood, extortion, spoile & robbery. The Prophet ther­fore setteth forth here two sortes of men comming to the temple & praying. Some there be that come and pray in innocencie and ho­lines. Some againe pray in hipocrisie, hauing their hands defiled with blood.107.7. The prayer of such is sinne, as the Psalme sayth. Paul teacheth in like maner concerning prayer:Timo. 1.2. Pray (saith he) with­out wrath or doubting. Also our Sauiour Christ saith: If thou bring thy gift to the altar, Matth. 5.25. and there remembrest that thy brother hath ought against thee, goe thy way and first be reconciled to thy brother, and then come and offer thy gift. For this is a com­mon thing, that hypocrites, when they haue done all y^e iniury they can against their brethren, are not only without all remorse of cō ­science, but also they make a great shew of religion and holines, & bragge of the Gospell more then the true Christians doe. Against these the psalme speaketh & warneth them that when they pray in the holy place, they ought to be pure & holy. For who so euer prai­eth, & is possessed with the sinne of couetousnes, fleshly lust or any other deuil,Psal. 50.16. to him the Lord sayth: VVhat hast thou to do to de­clare mine ordinances, that thou shouldest take my couenant in thy mouth, seeing thou hatest to be reformed, and hast cast my words behinde thee? For when thou seest a theefe, thou runnest with him, & thou art partaker with the adulterers &c. Such was y^e prayer of the Pharisey,Luke. 18.14. which departed out of y^e temple vniusti­fied. For this is a common euil among men, y^t they which are most impure & wicked, doe glory more of God & his word, then such as are godly & feare God in deede. Wherfore the Scripture expresly declareth, y^t such there be as take y^e name of God in their mouths, and yet in hart & life are polluted and wicked. And in this place the prophet inueyeth against hipocriets, whiche thinke that when they pray, God seeth not y^e vncleannes of their hart. This is ther­fore a necessary prayer, y^e first God would giue vnto vs his word, & defend the same against all vaine spirits & heresies: and secondly that he would preserue vs in innocēcie & keepe vs from hipocrisie.

As touching Sion we haue sayd before, that God would haue, not only certeine ceremonies & certeine persons, but also a certein place for his seruice & worship, lest the people should wander vn­certeinly, and choose vnto them selues peculiar places to worship God in. Now, for as much as this thing was not without offence, (for what can be more absurd and contrary to reason, then that the God of heauen and earth should be shut vppe in that darkenes?) therefore to confirme their mindes herein, he sayth that the Lord which dwelleth in Sion, is the maker of heauen and earth.

This haue we often declared, and necessary it is that it should be often repeted, lest we should chose vnto our selues straunge and peculiar kindes of worship. For as in the olde Testament there was a certaine place, certeine persons and certeine times to the which God had bound, as you would say, his seruice: so we in the newe Testament do find the father in Christ. In Christ the father is worshipped: but without Christ he can neither be worshipped nor found: but what so euer is deuised for the seruice of God with­out Christ, is damnable and accursed.

The summe and effect therefore of all togither is this: O ye Priestes, ye Pastors and Ministers of the word, to you I speake, you I do admonish, that ye follow the word faithfully and do your office purely. For whiles the word and the ministery are sound & vncorrupt, there is nothing that can hurt vs. For although Satan & the world do assaile vs, what then? If God be with vs, who can be against vs? Let this be therefore your speciall care and ende­uour, that the word may remaine pure and vncorrupt, and pray that the Lord would assist you herein and blesse your labours, for of all the blessinges of God this is the greatest. Which might be sayd in moe wordes, but let this suffice. Now it is our duetie like­wise in this light of the worde, to endeuour by all meanes to doe the same, lest that through our vnthankfulnes the worde be taken from vs againe: and to pray for the Churches, that God would blesse them for Iesus Christ his sonnes sake our Lord & our Re­demer. Amen.