A COMMEN.

TARIE VPON THE FIF- TENE PSALMES, CALLED PSALMI Graduwm, that is, Psalmes of Degrees:

D. Martin Lxaher, very frucefull and comfortable for all Christian affufted conscience: 10 reads.

* TYanlitedout of Latine into Englicheby

HENRY BVI.

CYM PRIVILEGIO,

READER, GRACE AND PEACE in Christ Iesu.

>@ LBEIT the reading of the AF, Scripture it selfe, and 4 simple V text thereof without further > 4 helpes, hath matter enough to

© giue intelligence and instructi- B22) on sufficient for the soule of mi

"OF ligence it be carnestly applyed and followed, as itshould: yet notwithstanding the helpe of good comentaries & explications annexed withall, especially such as be learned and godly, is not hurtfull, but rather is much requisite, & greatly needefull, both for opening of places of difficulfor dissoluing doubtes, and debating of controuetsies, lach as may and vic many times to happen. VVherefore most highly bound we are to the goodnes of our Lorde and Sauiour, who hath herein so well prouided for our infirmitie, in blessing this time of ours so plentifully with so many learned writers and worthy workers in his word. As in al times he hath done, but most chiefly in this time of ours is now to be scene, lu which time as we haue to

iue thankes fot many other of late memorie famous & ingular instruments of Christes glory, so namely for the author & compiler of this present work, Martin Luther. Wo although of many hitherto either hath not beene redde, and so not throughly knowne,or of a great num.

TO THE READER,

ber hated and maligned,or of some lightly regarded, or peraduenture misiudged: Vet to such as either haue aduisedly redd him, or snall be disposed to take trial of him, hauing by experience of infirmities and affliction any {kill to iudge of true diuinitie, shall be founde emonges many preachers & teachers of this our time, most chiefly worthie, not onely of iust commendation, but also to be compared with the chiefest: yea and so necessary for these times of the Church to be seene and redde, that the poore mourning soules of the afflicted can not well want him, & that for diuers purposes, especially for two principall causes.

First for true comfort & spiritual consolation to such weake mindsas in cases of conscience are distressed, and wrastle in faith against the terrour of Satan, of death, of damnation, against the power of the lawe, and wrath of God, wherein ] see very sewe or none ( without comparison be it spoken ) in these our daies to instruct more Cold fully with like feeling and experience.

Secondly for discerning and discussing the difference bet wene the law and the Gospell, how these two partes are to be separated, and distincted a sonder as repugnant and contrary, and yet notwithstanding howe they both stand togither in Scripture and doctrine, and yet in doctrine no repugnance. The knowledge whereof how requisite it is for all Christians to learne the miserable lack

thereof will soone declare. For where these two be not

rightly parted, but c#afounded, what can followe there but confusion of conscience, either leading to despaire, or else to blind securitie, without any order in docttine, or true comfort of saluation. As by examples of time is soone seene, namely if we loke into the later times of the Romish Church, where for want of right distinguishing betwene these two, great errors haue risen, and no great Mar-

TO THE READER. maruel.For where the Gospellis taken for the lawe, and

the lawefor the Gospel, and Christ receaued but onehy

for alawgiuer: and where things go by workes and lawe

of deserumg,what hope or affurance of saluation can be

there, considering our worłes in their best kind to be so

imperfect and vnprofitable? And what shall be said then

of our naughtie workes? but especially, hat shall be

faid then ta the mourning & lamenting sinner, who feleth na good thing dwelling in him, but all wickednes?:

shall he then despaire, or how else will ye comfort him 2

For if Christin his. principall office be bur a teacher of the lave and of workes, and that bo the chicfestrhing to

be required in a Christian, to worłe saluation by the law

of worling: where is then grace, mercie, promise, faith iustifying, peace & rest okconscience, redemprion from

malediction of the law, is webe vnder tlie law stillè briefiy;whereisthenew couenãt of God made by his sonne,

if the olde couenant made by Moses doe yet remaine 2

is it da not remaine, then must there neads be a differẽce

betwene the law & the gospel:betwene the old Testamẽt

& tho new:betwene the law of works & thela of faith:

Bet ene Moses & Chust;berwene the master & the seruaunt: betyene Agar and Sara, andheirewo children

Now what difference this is, thou shalt not neede, Christian reader, by me tobe instructed, hauing here the boke

of Martin Luther to reade. and peruse. VVho as in his

former treatise before ser forth vppon the Epistlo ts the

Galathians, folikewise in these his commentariesvppon the Pfalmes, doth se lively & at large discourso that mar=

ter with many othexthings moe, full of heauenly ãnstru·

Rion-&cdificatio, that having him, theugh thou hadsy no cher expositour vpon the hol Scripaure,thoumaist

dauę almok sufficient to malo a persact fauldier against alltheficrie dart of cherempting enemie. Againe, ha 150. us

TO_THE READER, king all; other, ati lacking this writer, thou shyotildest yet wanrsome ching to the perfect practise and experience of a Christian diuine. Althòꝭugh I neede not in the behalfe ofthis treatise vic any suche commendation, the bookebeing able sufficiently to commende it selfe: yer thus much by Muy of preface thought good to notisie and prutmonish hereby I mighe the rather animate and entourage thy studious diligencei good reader, to ouerreade this beoke. Wherin if it shall piease thee to bestow the labour, as the paine, I trust, will not be tedious, so in che profite thereof I doubt hot, but thy labour (hall be recompented witch no lesse spirituall consolation to thy soules health, then the godly translator thereof M. Bull did recraue in translating of the same. Who as he ence made his vow vnto the Lord for certeinerauses, to turne this boole from latine into englisn, so with no lesse fidelitie did well perfotme the same. Blessed be the Lorde therefore, which both put him in mind first to take this worke in hand, and also graunted him life to the accomlisnment thereof: for so it pleased the Lord to continue bas lifefo long; till this vowed workewas fully finished. And — that, but alsd after his trauell talen, gaue himto receaue such seetenes thetebyʒas in neuer thing more in all his life. Now from him depaxted to turne to you that remaine aliue; I meane all studious readets, as wel thẽ that be wel willers to thegospel, as also that be enemies, & yet not called tothe truth: both hich sortes l haue here in fewwords tex hort, & to desite: firsi fuch as haue mind to heare & reade the docttine oftruth, that they in life will follow that they heare and teade: Of the other companie this i haue tocraue, that for as much as

zan

ts chem

their face subh plenty of preachers;teachers writer transsaop w herby by — to taltthers, and

STS Sa SEG SAFT K Aa 56 2

IO THE READER. them pood: they wisely againe for theit partes wil consi- — to dot that rk Lv time before them, & not to refuse the riches of Gods great gtace offered, least peraduenture hereafter ignorance wil not excuse them, wheras now the light of truth so euidently appearing, wittingly and willingly they stoppe their eyes from seeing, & their cares from hearing. The Lord God of peace & father of all mercy & consolation for Christ Iesus his Sonnes sake, open out hartes and senses, that all preiudice & pertinacie set aside, we may both be willing to learne the right way of pare faith and truth: and no

lesse carefull in life to follow that we learne, growing vp in grace and knowledge more and more, till

we atteyne at length to the full measure,

vhich is in Christ Iesu our N Lord, Amen.

Jobn Foxe.

MARTIN EVTHER VPPEFON the fistecne Plalmes,called Psalmes of degrees.

E ne heard me before many times declare in Yay the beginning of my Lectures, far uhat cause baue taken in hand to.expound the holy Serip- L OF tures: not for any desire I haue to tech nevve re — thinges vuhich haue not beene knovuneor heard before(for our diuinitie is so vel knovun both in the Latine tongue and also in our aun, Language, that vue may seeme novy haue more neede of exhortation then instruttion ): but because the diligent: teaching and serting forth of the vvrde of God is a-kinde of Gods seruice or wvorsbip properly belonging to the nevve Testament, bting weuch more acceptable vnto God,more holy & excellent then: were all the vryorshippings and sacrifices of the olde Testament, and therefore euen vyben the lat v v vas yet in his ful strengthithe holy Prophets of God, vtreriy reiecting the burnt offerings and other feerifice of the lavv, did commend aboue allother the saerifice of praise. In lite maner also ought ve so much the mare _—y & diligently toset farth thi kind: of woorsbiphecause that, after so great hlinduas wyberein w/v haue lined, the vvisedom of God hath(as the Summe in the mid day lappeared and'shined vnto vs againe. Therefore, like 4: it hath bene counted a maner of seruutude in times past, to heave a godly sermons v vbich men vvere v vont to dae ener: 45 dieydid their seruile labors ): so must ve wovy otheyvvise thinke, that they wubich 6

D. 'MARTINE. LVTHER -— the holy Scriptures, are Gods true Prieftes, vuhich serue thei God wvith a wworthy and thankful kind of wuorchip.

Alleit rrue it salsothat ve can not here attaine to such

knovuleage of spiritnall matters, but that dayly vue haue

— to — — again, to be exercised & — med ther- — in,because of the continaall vexations and assauttes of Satan, continualthat as vive are neuer vvithout occasions of declining & fal- ly exerciling from God e so hkevvise vve should not tease to exercise (ed beour selues in the cont inuall meditation of the wvord of God to cause of the edifying both of our selues and of the Church. For there in the TE nothing so pernitions as the opinion of many at this day, vx ho — no A soone as they haus gotten newer so litle knowledge of this hereot heauenty vvisedomghinke them [elues by and by to be greate ve ate in dodtors. For seeing that these thmges doe not comsist in fine daunger. andeloquent talle, in _—_ and dispuring, but in practise and experience directed not by mans reason,but by the spirite of God: they are miserably deceined that rest in bare and naked lnovvledge, xv hich is but vnprofitable uvvithout experience and practise. In the olde Testament God appoynted but onely the ten commannadements,vuherin he ould haue hu people to be exercised and occupyed. But v vv there ener amonge the Sainttes of God which could say that he vs - ble to atteyne to the v uisedom of the holy Ghost sette forth in those commaunadements? And shall ade vuhich in the nevv Testament haue the vuhole Scripture set forth unto vs,glory in the fulnes and perfection of our knovuledge? Let vs not thinke therefore so highly of our selues,but let vs humble our selues before the holy Ghaste and vonfesse this vyisedom tobe

infinite, and such as due dould neuer fully attayne vnto, although v ve shogld spende our wohole life in the study of the Seriptures. Fer although by the grace of God wwe are not vvnhour some knowvledge, yet because vve are continually oppressed v vith cloudes of tentations, vve must haue recourse tobi fountaine yea to this fire that our hartes may be kinaled

of Gods worde.

THE PREFACE OF

therevvith, and that ve may giue no place to Satan or our ne flesh, vdhereby the first fraites of the spirit might be

false opinion of tnov vledge, is (alas) to common at this day. For a remedy therefore against this euill, Moses commanundeth,that the lad v of God should be duligentih fet forth to the posteritie, that is to say,should continually be taught and exercised though it vere neuer so vvel nod une before.

For thu cause therefore I haue taken in hand to expounde the Psalmes,that ve might learne to abhorre this damnable

lothing of the vvord of God, audalso to confirme, and ( as it

vvere) to nourish the good sthirite of God in vs by the exercise and practise of the same. But the chiefest cause that moued me hereunto is for that we know this kindof woorship, aboue all other to please God vuben way fe forth his wyord in traching, in reading, in vuriting, in hearing, &6 . And thus one thing ought tokeep vs in the continual exercise of the wyord of God. For, to teach to exercise and to set forth the v vorde, THohat is it else,but continually tooffer sacrifice unto God continually to vyorship God, continually to be exercisedin the three first commaundements. Lamentablezt is to see wobat a multigude there in.of such as cotinually blaspheme God, either in teaching false doc xine, or in persecuting the truth. VVherfore very necessary it is that vue, — in comparison of them are so small a number, chould serue the Lord our God, Gpraise his holy name, vuhich both hath giuen vs this life, and promised the life to come. Morecuer, our ovune daunger gi-

After the acth vs good wwarning to take heede, that wuhiles vue thus lothing of neglect & loth the d vrdꝰ e feele not his heauy Y urath Gthe word commetli contempt

and then Gods

plague, Jer all posseritie, in the vvbicll ve see it ts so came to passe.

plage vpan vs before vue be vvare. For chen vue are once

vveery of the vvorde, then followyeth the contempt of the

' same:vubich contept the Lord so punisheth,that he daketh his

vverd cleane auvay. Hereof the Papacie may be an example

Thelothig quenched in vs. This lothing of God vord v vieh riseth of

and fulnes

I haue declared the causes v uhich moned me to take in hand the opening & 1 of the Psalmes, namely that ove might cosecrate this howver to our redemer, & offer sacrifice unto him, and by setting forth the mercies of God, vue might, according to the grace giuen vnto vs, exercise our (clues in the three first, cõmaundementi, x uhen as yet all the world in blaspheming of God, most horribly sinneth against these commaundements. Great cause also hath moued me to exhort and earnestly to wyarne you to be vvare that ye fal not to the lothing or neglecting of the v word. For if our dottrine be in any daunger it commeth of this euill. The Papistes and Sectaries, albeit they anoy & trouble vs very much yet by this occasion they driue vs the more diligently to seeke for the knowledge of the Scriptures. But this enormitte, the lothing of the vvord I meane, riseth of our selues, and is so much

the more perilous and pernicious, for that vue can pot perceine the daunger thereof. And then maleth Satan sure account of his vic tkorie, vuben vye vuaxe

negligent and loth th

TO(MOD A&A *1

JAI

I 1 CONCERNINGTHE T "TLE WHEREFORE THES BARE

all which nn ons al C4& [9 rehearse, Soni pee chat they re fo valled beraile the — Guns ee 0 fiele dis ding vpco the temple , oz onthe Heures hiltazp of the Rings it is wyytten that

cher this be true o dot, it ia ub great mattet dino me it seemetij not to be true. Albeit it can not be denyed but the gnifieth steares 02 ascendinges vpward, TherefozeJ abide in the: simple and platne sense as much as J may;and tudge that they are {o called because the Leuites 02 Pyieftes were wont to sing them vpon the ftearexoxlomehigh places Euenas with v he that beginneth the THsalmes o2 pzeacheth, standeth in a place aboue the telt tdat he map be the tees serke Foz it scemeth noc that ese Psalms weve sung of the

12 o CONNHENTATYT VPPON

DES

DR me with'ax'ocher, $cconpinired

2 andplgce,asthevsc and custome then was,let thts yep Op vs to chinke that this title pertatneth to no poynt ol doctrine, but on oc the ceremony pf the liygers, wha We baeuet

There were 74 pers of Phiests whichseqredjn che cemple, It might he thertroꝛe chat sometimes — alone, and not the people:sometimes but a part thereof, and sometimes they song dp coursa, and afterwards alloche peaple song i; gaue a con sent, as it were, vaco che other, Bytipfthese thinges (as I sapd)

me can haue na genxtai r ding ol ye —— leave tospeake any further thereof; -onnitting allo ta shem unn they are fifceene'tn number, #

why they hang {peciallythis.cicle, Fo albeit we buste our selues herein neuet so much, yet the matter remapnech int douthcand our Labour.is but inpainge-:

— lignfie a completing an — — wetr commo song in the ende when the peonle ——ů——ů— uice was finished, anveherefoee: Pfalmes of the ascendings vp, fox the finishing c — — Genice And in deede, because they are byjgfe and (et: fanth very notabli doctrines therefoze Pee wert ame Nernene gung $5266 1 251

Tealledrorarks Londipeyteobleytes N * 0 K cn NM 166 This Hsalme-Xuge tabray;(avocation ente

— belpe of Ga against eutit ann pestilent tongues, ov ag aint such

euils as pestilent tanguen, that ia tu sayyberetthesd2ing into the Church ol God when theytenchauyching ageust true and founy doctrine. Ii that is amost perilous tentation when doctriat is alsapled and impugned, For the Deuil dach two wapes whereby he vexeth the Church al Gon, heresies and the un = perseturt:

terer

"© TAR 220,' PIATKFI, 4 3 on. Fo} this cause our Sauidur Clyi@allv callechhims lyet and a - Therefozealt che palme akabft consist nrhese two points, namely to tali vpon Gd fox his helper m pꝛaterion

either agaiust Satan the murtherer, oz against Hatun the lyer: The pfilmes that is, either against pestilẽt vostrine, ax els under ite ciosseand pray in tvyo persecution, agatat>craoiteyzames;Dfunarcher chert be:divers rg. kindes, whereby DicawaftkiceechtheCyinrhol Ge n tet exercileth with the feate ol death sonre with letaũnerx ʒsum with Saran how tniurie and oppzession of enencirs;/ some wirhhatred.anvihabice, he a mur- —— — — chesevo belong to persecution ᷣ crueity. Co lying dor belong thuse things which f le; de wozketh byhis ministcrs,spertallp in srburth ot Ocn,fboougb hr. lalse doctrine und wirntd apintons uoher dy gocroubiery mens tunstientes: alsd chavugh inn beverethche

and bla

— — hem murtheteih emyʒ and od hemay; erech — — —— 1 Ol these perilous centiqrong me se thechureh) of Gu tuhaue Frriwusiy comp lamed noeh in thugs! ü Sentpcurry; chatit bath

— — mho kar and e also and ctuel, be⸗ ia bent todefrid cher wicked vactrine impiety bali menmes pelle Chr Deu uibo beg ail th the brnms of:men wichiping —— E 1

murtheruf ouy stust parems in par as ise dus welbueclar e: fo Sa Our first patan with [pi yrzem,thathemightbangchetatodestry: cat deceirea H ee tag nn itim y hig derduꝶ tongue suffeteth mom ruerꝝ where che li | ernekthatcetof'chs

| le andi he hearde undd: Danse Desgg tim bY bir CI It arm, e 314 A ü.

- /Shis verse conteineth ant anely an example, butallopoctrine whereby we maden: what weoughtto.doe in theft tentations ei ehr lying tungite ; namely ben we baue ta doe with such per⸗

uerse am obstinate heretiks.as wil by no meanes be reduced from

. ” theirfalfe doctrine and erraura into the wappf truth. Foz by long

experience and after mam and great conflictes haue we learned, that (as Paule saneth) chey art condamued enen hy the pz owne inngement aꝝ the cetimany af their owne conseience, and therfoze

after theychaue bene once 82:Myise warned, they to be geuen

The authors Duet andawoyde;Auvithis haue we found especially in the chiefe

of wicked do defender and maintaynera af micked doctrine , that fa all that

Arine — in · can be laid oz devised,they wil neuer be the better. It may be that

<orrigihte. fame times theyinili geveplace:ts the trneth: fo2 by the power

ol Gnds um thep. may be conninced; butchep will neuer be conuerted. Fogif pou tap thelr ia subemaus mouthes one map, yet wil they not (o geue oer, but seckenewacrasiong ta fightagainst

Anus. the truth. Thisthe tea, not only ofthe Arians and other he:

retibes nut aifathe examples ol these our dayes geue — —— — munches bft ttu.

stoppe the Totepzonechenrand ta conuinct them, is all thai t xanboe f Alla tu peferus uth era ouet whong God hath giuen vs a charge, from thei ertaurs and pestilent do ctrine. Foꝛ a minisfer of Gods 1820 ought tu be well armed ans — — — — — but

againe weh greatet mibarity d

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228 ine

Like as de ma u alla fo our hꝛethen, that with the deceit

full sdew ol truech then he not seduced. Poze then this we can doe nothing: Foythe deuil, the facher al all herestea, is such a Proteus, Proteus was so slippery andfull of sleighta, that we shall neuer knowe bowe oz oe that which way to lay hold on him. Foz if we toppe one crest, he will padre. linde twenty moe whereby he will wind him felfe aut againe, and. © ©." (as the winde enclosed by fozce.) will seeke and search euery way mes,25 nowe howe be may get out. Fo against him chiefly we fight when we into a besst, haue to doe with heretikes. Wherefoze by disputing and conten- nove into 2 ding we shal noe pzenatle against him. Notwichstanding we must fee doe herein what we map, that the ministers of Satanmapbere- ther thing P2oued and conuinced fo the behoofe ofthe Church, elle.

But tothe externall wozd we musk ioyne pꝛayen whereby spe⸗

clallp the wicked spitit ta remessed and bz1dled; This pzaper did

beace downe Arius, Manicheus, Sabellius. This confounded the

Pharises and vnbeleuing Sinagoge. This hath subdued the aurhozs of secta in these dur dayes: And thep that will not heart vs

exhoꝛting and rep2ouing chem, shall feele the fozce of our aper crpiy aut vines God: anetifping ol dis name, # th coming

ol bis kingdom:This is che only may co obcapve the vietozp: Da

that these pestilent tonguen; although they seeme to pꝛeuaile a

— atme, yer.shallthep at cht length be vtterip rooted

Me must therefoze goe wisely and eircumspectly to wozke in this daungerous case, and cast away all confidence of our owne wisedoni, yea alchough we haue the wozd of God neuer so much on our five, Fo2 we fight not againft flesh and blood, but against fpiricuall wickednes. Jf we had to doe with flesh and blood onelp, we would so defend and foꝛtisie our cause with matter and soꝛce of argument sufficient, that nothing Houtlde be able to counterugile the same. But nan we haut experience, that whenthep are with arguments and autho; ity. of Scripture vtterlycansounded, yet do they ill with toth and nayle hold fast their errour, and labour by all meanes possible co defend the (ame; This sinne therefoze I am wont to compare to the sinne of ludas, who coulde not excuse his deuelishe purpose that he went about in betraying of Ehzift, and pet he neuer rested vntill he had bzought the same to pasle: fo Satan moued hn so ta doe. Euen so when these auchours and maintapners of hereticall doctrine * yet

- A <COMMENTARY YPPON

Satan willnoefvgrue them auer, no) lullen ther to te.

Against he- Mheretode tcts neresry racket lyk ET zefies ve aud with pꝛaytt specially we mult fight, aeto wing to che notable

— and most comfoztable example of Dauid here in this plate, upich

elpecially' layth: Icalledvponthe Lord in my trouble, dc. As Ae chbulbe

"0190 sax, in this daunger of wicked dottrine while J sougbt the conuersion of the false pꝛophetes, and to bzing them to the knows

levgeof their errour, all that J did, was but in vapne. F

tan who had pollessed their heartes, is so slipperie, that it is not

poslible to take any holde on him. Mozeouer, if pe looke to the

number, they which set them selues agaynst me, were both moe

in number and moꝛe mightie in power. hat shonide Nmisera⸗

ble man dor in chitz distresse? Euen thus dot. Acter that I haue

diligently taught and tet soꝛth the worde ol che Loꝛde / ttt win

ning my bꝛethzen of the daunger, the other allo ot che vrrour

J alcende unto my God by pꝛayer, and Hewe vnto dimmyne al

fliction, being vndoubtedly amen will 4

Naper. W euere enten

Thus Dauid setteth nch bite bs bis dwne

ech what he himselft was wont to doe: ?¶ Mut; to dali of chese

thinges and toteache them vmo vthets / ds it ts an falle matter)

so by experience we finde and in outiselurs we seels hat hard

is to perfoꝛme the same in deede. Foz first these euills which the

father of lyes styjreth vppe by wicked poctitne q the gol tan

not beholde without great griefe and sozrowe: Befides this che

are without all hope of remedie, fox that the rage of peftilent vo:

ctrine is moe hoꝛrible then the foxce andviotence of fire and water which suddenly consumeth and destroyeth all chinges; The

heart theresoꝛe is on ech side troubled and vered, both with feare

of the eatamitie that shall follome, and also with the sense and fee

ling ol che pꝛesent euills. Nowe, if there be topaed with all these

Inward tri - thinges, avitward crosle and affliction., su iht the heurte dot

een and allo feelethedispleasure of @dd; here it seemeth impollibile foz a

the foule. man ta p2ay, And doubtlesse a man vnexpert andvnskilfull in

these matters, and pꝛesuming of che woꝛde and his owne knows

ledge, chall gapne nothing thereby but infinite troubleg and voration. F02, to teache, to repꝛoue and to conuintr, is not susfittentʒ

but God withall mut giue the encrease, that nat onely we with

our bzethzen map be pꝛeserued in sound doctrine, but also such as

teach

BSIEEPESES Fisser greg

Ass

ass 24 BARR:

teach the ont ary may be rooted gut and bzought to — thisbp,pzayer onely ia obtapned, But howe hard a thing we haucasreadiedeclared- To read the wozd, to heart — and ta teach the won, art indeede extellent andheauenly works,

which require the heiꝑ and aide ofthe holy Ghost hut the inward The vc and pꝛactise of faith, foto congertvneo the Loꝛd (6 to pay, ss to pit · practise of

— pope oogda he fa. will beate the fame, that iu a hard matter in deove. Fo? fearcfull tonsciences many tymes feele not this certainty and alfurance in them selues, but are bzought.co fuch doubting and nustrus, that they can eoncraue no hope of helpe oꝛ tomsoꝛt, especially such as are touched withtheremozse of confcience, gilt of sinne, and the feeling ol their owne vnwozthines, Fox in this case it oftentimes commeth to passe, that the minde beginneth first to doubt whether p2oper will any thing auailt oꝝ not. They that are bought to this popnt cap not p1ap, especially if they measure the same al. ter the sense @ Eeling of their owne vnmoꝛchines. But here thou — tregery thou art, but rather looke to the pꝛomise of God, the necessitie of pzaper, the daunger that foYoweth the neletting thereds, and the thing it selfe fo2 the which thou oughte li to pay. Setting these things befoꝛe thine eyes, albeit thine owue conscience and vnwozchines call thee from p2aper, yet shalt thou be conftrapned bp pꝛaper to flie to God fo help andsuccour. Fox if a man, (fo2 examples sake ) haue committed theft, murder oz some other notoztons crime, and in flying awap salleth into the water and so into daunger of dꝛaowning, (hall he not pꝛap be⸗ cause his constitnec actuseth himthat he hath dane wickedly? Nap, how much the moze great and grieuous the sinne ts, and the netessity of pꝛaier mote vrgent, so much the moze earnestly ought the mind to be stirred vp and moze ready to pꝛaper. In like maner must we dot also in this tentation and daunge r of wicked doctrine. And whatsotuer we be, we muss rather consi⸗ der p great enoꝛmities chat Satan taiseth vp by lying ministers,

then whether we be wozthie to be heard oz no. To this doth the Howe the p2omile also allure us. Foz we haue a pꝛomise in Chʒist that we indes of thall be heard: pea and Chꝛist him selfe also hathp2escribed vaco. mat

vs the very wozdg,{yllables + letters which we could bia in phat e,

er. Qe haue alsoa commaundemẽt to pꝛay:so that it is not in our thoyse to pꝛap 02 not to ꝑʒap, but it is a nok "as God.

2 A COMMENTARY von

how neceslary aching it is fo2 vs top)ap,andon the other

sive howe great the daunger is if we due noe ay; then art dur

mindes quickned and the tentation oz conscience of dur ownevn:

Tribulation woꝛthines is, as it were swallowed vp. Like as it hapnech also in

sturech men sydden daungets: as when a man in dis iomep fallech into the

do prayet. hands of theeues 02 is in great perillofdzowning,here;befoze he

tan once think ol his own vuwozthines, he durstett out into these

woꝛdes, 02 this cogitation: O God, be mertifulꝭ vnto me. And

here the saying of the Phisicians is found most true, chat sharpe

sawces pꝛouoke the appetite, Foz there is no better scholemaster

to teach vs to pꝛap, then necessity, But whiles we walke in securitie and are not touched with any feeling of pꝛesent daungers, no

maruell is it if our pꝛaper be either no pꝛayer at all,oz else in deve

Luther wri- very fapnt and cold. Foz mine owne part I can sap by experience,

Shen that J neuer pay mope hartely then in che time c trouble and afhath proued flictian. And this is that Harpe sawce which stirred up also in Daby expetiẽce. uid a hunger, as it were, and an appetice to pzap, as he sapth: 1 called vnto the Lord in my trouble, &c. ?

Ve maylearne therefoꝛt out ofthis verse that Dauid vsevehis

remedy against lying tongues, that first by doctrine he stirrevvp

The necessi. Him lelfe and others, and ther he pꝛayed. In like maner ought we

= of prayer to do eut inrespect of TH cause 02 netessitp, which the Loꝛds pꝛaier

fet fortnv1- allo setteth fozth onto vs. Foz in p the name of th Lozdis polluted,

Lords pray- mens tonsciences peruerced,and the pzofessionof the Gospel hin

er. dꝛed, 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 ol Satan is in a manner

oppꝛesled. He that pꝛapeth after this sozc,Chal fil heauen with his

sighes and grones: wheras if we liue at ease and feele no trouble,

our pꝛaier is so cold that scarcelyour mouthes are filled therwith,

This cause and necessitie of pzaper Dauid expzessech when he

sayth: I called vnto the Lord in my trouble, &c. Foz there musk

be some great necessitie to constrayne vs to pzay,as our owne saluation, the saluation ofour bꝛethꝛen, death eternal, our sinnes,our

troubles and afflictions, the glozp of God, the kingdom of God,

#c.all which are set foꝛth in the Lowes pꝛaper, and if we consider

them as we should doe, they will constrayne vs to poure out true

and harty pꝛaper vnto God with sighes and grones, Let vs consi

der

—— we remember these thinges,and then consider on the

greg

fac

our most gracy

deede ate not to be neglecteid, fasthe _ foace: and power, But chou also must ane ofthe (© 92 Church, which wich ove vopce sapS3QueFathar,H$ica Ca be not he che fatherof that man onely,, hut he Mill be also cho lat her. oi: $7 340 iO HC as „Ae: 1919130 06 uma;

THorc is erp2esly added: nto the Lord, contraryts that apint+ How poore

on of which J was once my selse, poote fouleg hesideg affl:4cd consciences arc

great is the Patestie of God: but yet thou mayest not chinke ie (th great, that therehp thoushouldest

hast com · pv. I du acknowledge therefozechat I am bound to obey thee; I J be vnmoꝛthy, pet is thy cummaundement and thy will woꝛthy to he abeyed: thy pꝛomise is woꝛthy to be bele⸗ ved and trusted, Therfoze I pzap nat in the wozthines of my selfe, either else of Marie, Peter, Paule, &c. but inthe mozchinesle of Jesus Chzift,and of him who hath commaunded and charged me to p2ap,. | Dfehis maner of p2ayer the whole papacie is ignozaune, And The prayers by myne owne experience this J dare affirme, that as in all the o) Papille tyme of mp life that J ledde q monkerie I neuer once sayd the Loꝛds p2aper truely: so the Napistes at this dap do not vtter one syllable thereofin faith. Pet peraduenture the Lozd heard the vn: speakeable gronings of my heart, which Ithinke many other al- {o had, although they were ignozaunc thereof, But where thele

ccc ul Sob-we nowt both

| R a t atertepne * eee Kate wen e bee, it Nothiog Lederer eee, aum, bich

more hard

then ta pray. wider to —

— conscience and desperation, — bolds vn the „ eres D Albrit; not onelp the pꝛomist of God made unta bf 7 — — — but allo che

— — nn gt. — we, considering — one oe; vnd also the p204 mist on the ocher j bot fle untu od fop succour im dur vistresse; we shalkvanquih Sacaw and getre the victozit. Aster this manet Dauid by his owne-example Eirrech vs vppe ta paper, not one tp in the daunger of deuelishe doetrine, allo in all other trou⸗ bles. And if thou doe sa pꝛesume of God, that thou become e⸗ nen impudent and shamelesse, ic ch all please God highly, accoz⸗ ding to that which followeth: and he heard me. As if he ould lay: The Lom dechrechrhar dur pꝛaytt pleasetij him which we make with a trust and confivence 5 and mer cie that he heareth our p2aper. And here lee that chonviligeuty learne this name and title Cod the hea which Dauid here giveth vnto him, that be is auditor precum, rer of praiers the hearey of pzapers, and beware when thou phayest, that by doubting oz incredulity thou take not from him this name, as ma⸗

12 bet cob bis; delt lapt any ene — pꝛes al di 5 trat dosir

Y passe wich Jacol

— Agamattthis poubting | 2p oss and strengrhed cog with be P2aumises of God; wbichant heut; be Ne perience, tu stirre vs vy tu tall uam tas in we map assurt our coustiencea that Son wii heurt na in that

—

denen. 34: ak e u => t Hue Non ve til But yr will eee otecimes@bertnise to — Foz notwithstanding the pꝛayers that be made foz —— wich childe ann in tr mull. ct many due in their trauell. Did not — Jacob(thinke pe )pzap fo his wife, Rachaltn thatertremity? Da- g we Fray uid allo in like maner payed with great feruencie of spirite foz bis soune begotten of-Berfaba, hut it was iu vaine, Many such ex amples we see also dailp amõgũ the Satnees u God. J answere, that howsoeuer ic be, we must vndoubredsy beleue ibat God is the Te prayer hearerof p2opers, & bia tie we may venet cakefrombin, And 4 8 chain this{aithyong childzendor effeetually p2ay z which doe beleue The godly that God heareth them and giueth chem all chinges, This fayth om in that childzen haue with full ayrguce,and wit haut any doubting, and rc formed theresoze their pꝛaier I both greatiy commend, and also do often. {5d being zimes sec the lame befoze me as an example to follaw, Foz albeit f name that childzen do learne the fozme of pꝛayer i words of vs, pet the lord & cõ- efficacy & poweytherof we may wel learne al them, betause of our unuall cateperuerse # coꝛrupt natare also our euil education, First therfoze © chising, ay we must beleue & not doubt p our pzaper is heard, Secondly this —

tion, where }

defitied; notchat: God geueth alwap thay 223 is y table fo}

e therof, UG

heareth our meyer whendegemcnh not that which we desire. In that pꝛay⸗ —— been ebe chr Law at —— —ͤ— ihr dis will maybe dont befdꝛe we pap lo the

things which do per taynt to the vsr and tommoditie ofthis life ; 6 lhe

tion xeligning oarwilscethe'Lowewnlcove semetd

Seer enen e 9 hee d reg e age S. be is Ode | i, ahe pte — = 44 bun.

Perse 2 — edge foo

bene ee e eee rreateth in this psatme. He pꝛeyttb fo) the pꝛosperous fhccesle of the holy woꝛd of God and pure doctrine, againl? false and hereci- | bim call congues, Jsayd inthe beginning, that this Plaime mut not | ded only be taken as an exiple foꝭ vs to alot, 63 a doctyine to teach vs what Dauid bid in case, i what we bught to doe in the like: but also is set fo2th to comfort and confirme vs a⸗ gainst this great offence and stunmiing blocke, that wheresoeuer the Gospell beginneth to shine, there Satan stirreth vp cheeues and robbers, enemies of true dvetrine to hinder the course there of: and therefoze when we see that the Anabaptistes and other Sectartes sp2ing vppe at the pzeaching ofthe Gospell,we should not thinke ic straunge, but rather ic shoulde be to *

Aer

Firre bs bp, thereby che moꝛe diligently co watch and shake of all securitie, fozalmmch as we lee that he which tempteth vs llerpeth not, and to fight against spirituall wickednes, agaiadt the wyirs thechildzen of God haue bene alwapes at continuall warre; Abel was persecuted of Cain, Isaac of Ismael, lacob of Esau. Df this eumitie Satan is the autho? , which alwapes persecuteth God and bis trueth, not onely with llaugbter, but also with lying and falshoode. To.knowe these thinges it is a singuler consolation in such daungerous cases, chat we be not discouraged oz dismayed, but may be strengthened and confirmed thereby: and mozeouer ickeepechvsfrom securitte, which lying tongues aud deceicfull Jippes will nat lightly suffer a man to fail into We must be ready therefozeznot onely with the woꝛd of God, but also and espetially with -p2aper, to fighe against faile doctrine and deceitful congues, constdering, as Dauid here sayth, that che Loꝛd is our deliueret, who only in this daunger can deliuer vs and destrop our aduersaries. Fo the continuall exercise of the wozd andpzaper must goe | Detivermysoule: that is, deliuet me, Jt is a phꝛase and kinde n

Ver 3s "'VVhatdoththy deceitfull ton e ynto thee, or asus. what doth it auaile thee? gue bring

tnka, Ix is as the gharpe arrow of a mightie man and as the chin enen.

Jn demaunding this question he goeth about to stirre vppe LE cnet — —— as he doth indeede most lively sette fozth by two notable similitudes

(943 arro that is not blunt, but harpe : and mozeouer which is caff, not of him that is weake and feeble, but that is strunge and mightie : so that there is daunger on boch sides, as well of Vo j — and able to pearce , as also of him

ap ay hurlech:the same, The Deuill thersthe farber of —— is bert plainly sette soꝛth vnta vs un old exe xeised souldier, strong andanightie ; who from tht

eG godip and Wicked do- 8s-are spirituall doe indge thereof. First he comparerh it iciac.

Aliuely picture of the Deuill.

The comms common people are, as it were the frame house of Satan, because

people are the frame

howse or

workchowse d:nary mantr of — fede the propie with new #+-trifflyt of thedenill, thinges,therefoze-( as

Deut. 29.

. areverysh@rpe, &c. And in aur danguage by net | — — be/ iudgem —

dart which no armaur is able to resist, must needes pzeuaplo-and

hach made warre against the Church of Gon, and al. deiche hath bene olten onercome,yet will he neuer geueoner,but terurneth moze fearce and subtill then befoze', and the better ars med, the moe holy and learned they be against whom he fihteth, so much the moꝛe strongly e feartely he letteth vpon them. Ther foe the holy Ghost here speaketh accoꝛding to the sense of man, that is, actoꝛding to the togitations which the goplyhanem this

case, and he calleth a pestilent ceacher an arrowe o

dart in the hande of the strung and mighty. Foxtfpe beholde multitude of the aduersaries, their stoutnes, pz0ud'bzagges, ob. ftinacie, and fearcenes,with the subtill ę dettitsull sleighes wher bythey auopd oz wicktdly peruett all thinges that make against them, be they neuer so godly spoken, it seemeth nd other wile but that they will vtterip oppꝛesse and destroy the Chut eh, which aps peareth to be incomparison of them, but a small number, and that also very weake and feeble. It seemeth cherefoze that Satan, as

haue the victozy, But if you looke to the end, you sball see the tow trary. As the Church when che compareth the multitude ol her e nemies with her pooꝛe litle flocke, thybughHheriitifitmty ts gow bad o bled and feareth destruccion: euen so when Satan seeth his pꝛa | ctises at the first to pꝛoceede as he would, he is puffed vp and wel

leth at the successe therof, Foz wicked doctrine errpeth like a can ·

ker, and mightelp encreaseth euery hower: so that if a teacher of | thank erroneous and hereticall dorttinechould be suffered in a refoꝛ mer | dis sp congregation, he would soone ouerth2ow aliogither:su biolently perceth this dart. And why?becausle it is hurled of Satan:and the

they loth and despise that which is daplp tanghtthem; -*'!2! 1111 Nom, because che heretikes doe not vie the accustomed and oy

oises sapth ) theidruaken Shah third are mette togither, and these arrowes perse thzobgy/With erbdee? violence, | 701 V3 WM!- *Pozxeouer it is asigure vsed inthe Striptures to call che 1 of God arroweg on darts, as it appeareth Plal. 4, Thyattewer

thers, and not his one, we ap they be attb wet oui df an voher | Wi maus

” THE 220, PSALME, ry

mans quiuer. But pzoperlp this name doth agre to false doctrine, which (as I sapd)perceth s wifi“. | Che other similitude like wise hath a notable signification of

power and swifines By coles he meaneth here a hot burning fire Coles,

and consuming flame: As also he doch inthe 17. THsalme. He vsechthe limilitude of Juniper, because that tree, belides the thick · Iuniper.

nes of the leaues, hath a great satnes withal, i there soꝑe is light ly (et onfire & burneth vehemẽtly. The sense and meaning hereof ts, that herefie and false doctrine which is full of strong delusion, bath a power to peruert and seduce men with nolesse celericp and swistnes, then fire bath to burne being kindled in a fozest of Juni⸗ per. Likewise the Scripture in another place speaketh of a great fire, like tothe flame ofchoznes vnder a potte, meaning such a fire as is suddenly kindled andswiftly encreaseth, |

This description therefoze is, as it were a the tongues of heretikes doe so suddenly pꝛeuaile, and with such (uccesse. mozke mischiefe in the Church of God: as it tame to-pasle after the pzeaching of S. Paule. Fo when he, with excee ding traue is had happily planced many Churches, as soone as he had once turned his back, all Asia was and turned tem

the Gospel. This is the calamitie of all ages, that whatsoeuer The fre of godlp p2eachers haue builded with great trauells, the teachers be heretikes

more swift deren eee gg e

bis spetiall grace remaineth in the sound doctrine of the Gospell: Ghosi

of wicked doctrine doe suddenly ouerthꝛome. Let vs therefoze be

and'niozeouer fo2 this his gift, that we are able to iudge such do⸗ etrines to be the dartes of Satan although they be neuer so gloꝛi ous and agree neuer so much with the wisedom and righteousnes

en I of che fleche: and further, that they are like to a vehement fire, emen, but in these we fight not or

nen luche as fs the flame of Juniper which we must labour to quench with all our power. These be the spirituall battells which hot — — — tba — — econflicts like are matched | t is to sap,men with 1 greater number,

migbtely armed with malice and power , but also against Satan

6 bim selfe,and against spirituall wickednes. Therfoze in this war

fare we haue needeof che helge ol the Lond and af the Angell Mitbael, as it is in the Apocalyps And fo} this cause the pzapers adlighesof the gadly tu such a daungerous cale are necessariez

Luther propheciet

neuer preuaile.

tientlp declare what trouble the true TH2ophets of God alwayes

tit doth appeare, in the which he speaketh ofthe merice and desers

—

16 A COMMENTARY vppor

saping on this wise: O Lozd, behold, we will gladly teach and set forth thy wozd, but what are we except thou helpe vs? Stand foz vs therefoze against the enemies of thy truth, defend chine owne cause. This hope we haue in such great successeof wicked dos ctrine,that that which is not ol thy planting shall not endure, and that which suddenly spzingeth vppe, shall suddenly be cut downe, There hath bene hitherto no heresie which hath not bene confouns ded, and the woꝛd of God hath had alwayes che victozp, Cain, If mael, Arius, Manichee and such other haue perished foz resisting the Gospell. The Papacie alfo is nowfalling,but che wozd of the Lo2d abideth fo2 euer, accozding to that sentence of the Psalme: They haue fought against me euẽ from my youth, but they could

But here perhaps you wilt as ke what were thefe heresles any deceitful tongues inthe time of Dauid; again the which he p2aieth in this place. In his kingdom there was Achitophel, Semei; and many others, which spake cursedly ol him, y with crafty coũ⸗ fell & conspiracy stirred vp the hearts of his subiects against him, But it appeareth that Dauid speakerh here ofsome great dal ger. Mhat is that pou will sap? Albeit the holy biftozies do suffti

had with false and lying teachers, as the stoꝛy of Icremydoth vo clare, vet Dauid him seifeexp2essech in diners places of the psab mes, what was th cause of these his conslicta, as in the fiftypsalme

ning which the vabelening Jewes did trust vnto beraust of then sacrifices, Foz as it is now, so hath it bene in all ages, that mam haue thought them selues righteous thzough their woꝛkes. And this opinion did marueloufly encrease and multiply the Jewish facrisices: fo2thep thought that bp their sacrifices their finned were foꝛgeuen though their hartes were unpure a wicholus faith Euen like co our aduersaries the Papistes, which doe therefo2o so bighly extoll andso mightely matntaine and defend their facrifice in the Malle, because, (as they sap)of it selfby the woꝛk wiought it is auaileable foz the remissionof sinnes. Against this heresit Dauid fought, and taught that to offer vppe a bullocke it was m great seruice vnto Gon, sering be was both the trtatoꝛ an gust ol the. lame, and being the Lord ol al hath need of nothing, much lesse ofa bullocke. and cherefozethep chat hlt err 8

ice in deede, musk acknowledge their sinnes, and also the great goodnes of the Lond, pꝛomising vntd them a blessing by the bles⸗ owne led seede, a giue him — inuocate,p2aise and —— 3 name, ac. Thus Dauid confuteth this beresie in that 2 p ce. * 1 , ; ane. But there were many other moe like vnto this. Fog the Jewes fours ¶ were not onelp fallen ta the wozshipping of the gods of the Genn, 11. tiles (ac tt ts to be stene in leremy) but foxfaking the temple, ting chey tesogted tu thole places wherin their fozefathers were wont of the is offer satvifice; whereas the Loꝛde had appoynted the Taber: alme: ¶ nacle tn lerusalem fox a place of faerifice and pꝛayer. Some, of could F their owne bꝛayne, did choose vnto them selues groues and hilles wherein they offered their satrilice. Because these thinges were contrarie to the will and wozde of God, and done of the Jdplaters with great grerdint sse j it was netessatie that the people Houlde be warned and taught ol the THzophetes of God, not to choose to them selues any other way of seruing and wozshipping God, oz to secke any ather righteousnes thenthac which shoulde tome by the blood of the sonne of God: whom S. Paule calleth the Lamb, because heshouk be the fatrificechar shauld tant away the {innes ofthe wozlv,/Thas we les that there hath altdateg/bene fo like matter uke conflicts berwene the trut Church and the false, and also like daungers haue thereuppon ensued, Wherefoze we must vse like reniedies also:that is, first vy scũ doctrine to defend whe glozy of Chztlt, + erhozt men ta the fuvp loue ofthe wossi: wore Secondly bp pꝛayer to fight againstusteu fal tamgues and lying Uppes. Now the Pꝛophet after bis ppayer adberh wcomplain, | $03 2619 > &f t 7 Ort. ; Ferse. r. VVoe is me that l remaineinMesech, and duell ui the tents of Kedar. LIGHT Of 1.53221

Hitherto the THzopherhaeh declared the daungertz both al him

and of the churrh;winhp2 eyer to/bevetiuertofromrhe (ime, How he andeth het cunto n cumplaintęox that the church vi Go deing in the middes ofher enemles, is cantinuatiy vexcd on tuery fide;and true doctrine alsautd wich power'e subteltte. As though be should say: B rem vaungergth ia ta all that vam ile ca doe faithfully to tuch ferentiy do pay atid ci — vir

likely mainteyned and kept: J pꝛap, that che wozd may pyeuaile and haue the viceozp 2 and till it shallouercome, I must pacientiy abide what trouble 01 affliecton soruer shall happen. e that will not thus doe, is but a shzinker and his fall mill be featefull.

In like maner haue we bene troubled in these our dayes with Epicures, Libertines, Anabaptistes, c. We haue sustained the cruel oppꝛession of che wozd by the power and subtelty of the Pa pists chat cursed seede of Cam, amongst vs there is also no (mal number which fearing neither God naꝝ deuill, doe nat onely contemness ministery, but would wish it to be vtteriy abolished, These are he auy crosses to the godlp,when they must be compelled both to see them and suffer them, and yet canfinde no remedie foz the same. This fozceth vs ts sap with David: V Voc is me that Ire mayne in Mesech, &c. %%

By Mesech and Kedar he meanerh two soꝛts of people inbabi⸗ ting neare vnto the Jewes: of which the sirst came of Iapheth ag Moises teacheth, and the seconde of limael. Both of them were barbarous,cruel and without all humanicy,dwelling in tents. By these he meaneth such as were of his owne nation, being no lesse cruell and spitefuli agaiust Gods people then these were: like as in an other place the coxript@degenerate Jewes he calleth Ot tiles. And that he might the moꝛe sharpely repꝛehend Gods ene mies and his, of purpose he nameth those people which th Tewes knew tobe most cruel andbarbarous,meaning that if he dwelt in Meseche#Kedar,be could not be amongst mote cruel enemies. Ag il he ould say: Nam compelled to comfozt my self with hope and patierice,and would-be glad p the churches were in peace & quiet nes, and th pasto2s and rulers thereof in a godly bnity,but this wil not be. ¶MAherfoꝛe I mil commitithe whole cause to God by pꝛay⸗ er, g teach the woꝛd faichfully.Jn che meane season we must beare chese offences, that by the good we map ouercome the euill. Thus we le then that p office of teaching is a miserable kind of life: F oꝛ besides ocher.calamities which the p2eachers # teachers af Gods woꝛd must suffer at th hands of the vnlaithful, this alsa must nedes be vnts them a great crasse, to see che moꝛd of God and true do⸗ ctrine miserably toꝛrupted, and Church disquieted by false th2ethꝛen. Nut foz the Lors cause these things we suffer, and; we say with Dauid; VVociomethar Itemayne in Mesech and dwell in thercingof Kedar, barbarous and cruell people. 1 17 7

THE 120, PSALME,

Perse. — foule hath too long delt wich hum chat War

2 sheweth plainly whom he meaneth by Mefech g Kedar:to wit,those wicked Israelites, which fozsaking the wayes of their godly fathers, became spitefat and crueil against che faith: full : amongst whom he was compeiled to dwell alongscason and tosuffer great iniuries-and cruekty at their hands. Aus this is the subteltit ot the malignant spirite, that whom he can not ouercome

bout to weery

ly at the beginning, but in — — rr auer. This daunger David dun fozefee a camplaineb tberof Long bane J dwelt ( saych he) amougest those that hate peace, that is, which continually trouble & disquiete the church of God, and ne⸗ ner will be at peace with it, thinking by-impoztunitie and long tũtinnante at the lengthto get the victozp. o lob with one kind ol eatamity mas not difcouraged, but wht one messenger follow ⸗ ed an other, and ane calumitie likewise came vpen an ather, then bis minde by litle and ble began to be troubled. And this is the malignity and malie of Satan, Mbertfoꝛt lei vs cast away all hope of peace so long as we line here, and let vs assurt aur selues, that if this day we ouercome one kinds of tantation, to mozrowe Satan will set vpon vs againe with an other.

And here bebold we craft and fudtelrpof che wozlde, The holy Gholt calleth chem heretikes which are haters af peace and toncoꝛd, and this name theyspttefully apply unte vs. Thou (sap they) art he that troublest lsraei. Thus they which trouble ths Church in derde, actuse the true Church end call them seiues the louers of peace and concod. Chia must we alsa susser, and so content our selues with the testimony of a good cũscience which hall tleare us befoze Gad, chat we seeke the pt ace of the chur ch, wher ·

untorhey are btter enemies, aa lallaweth. Verse. 5. -Lsecks peace, & when 1 Sar. art dent 5 DN:- 11h; 114 16 95

. of mpobnsciencechad 9 fone pt ere and ate after it, Wherofthen — —

Ke dar and Mesec h &- + gnifie the enemies of

the church.

y werte? of me, I graunt, but not by mpdefaule. Foy if I would luffer these disturbers and haters of all godly peace and concozd, to sap and to doe what they list, then would they not so rage, then woulde they not seeke mp hurt aa they doe, then would they liue in peate. But how can wehidethose thinges that we haue scene,

that wehane heard, e chat me ate commaunded to speake and de⸗ __ care,niottyourchambers;diuvon the house coppes? f Chꝛist ' aith:Go and th1each the opel ta all creatures. And

man iweth a light ynder abuchtl. This is the rause W is in dur niouch as a burning cole. which can not be kept in, but compelleth vs to open our monthes. Hereof then come all these troubles, betause they take awap che commaundement of God, # pet moduls haue us tu holde onvpeare. And Gere we seen tome to passethat Chz ist saith in tho Oofpetit when a strong man kepeth the house all things are in prace, mamma — meth, then troubles atise. | Thts is then our consolation, that whattroublesGenetidoes

rise, we rel vpon theeeftinronp ol nur owne conscience that we Do nothing eise but speake ans vetlare that m ate cammaunded. Je is not our life therf6zewhtchthepaccuseybat our docrine abideth the blame: which is not ours but Chꝛistes. Whersfoze let vs not bnly contemne all peace andeonco2d, but let heauen and earch al so peri(d, rather then the doccrine of Chzift 0x gloꝛy ot his king dom should be diminiched vy blemrshod in any puint. The daũger whereof they see not oydos tler regard; wherh malt so great a matter of che losfe dfrhatpoave anvreanquafiiep, which hach bene and pet is seene in the kingbom of-Aintichzist; NotwithKanding let vs with all oar power umpliste and set foꝛth the glozie of out God and the frutes that come ol the true pꝛeaching of the gospel, and let vs tontemne all (ach fclaurwers, whirh these Epicures do molt malfcfoullp und spitesully he ap von va, commending no: thing else but that pedce#'cranqurllity wherewich the deuill hath rocked them aslepe in alldamnable securicytwherby we see what horrible impietie reigneth (rhe'papacie; Thers is not ont wo purely taught concerning sinne, grace, the merite of Chyilt, faith, the exefcises of woꝛkes, concerning magifstraces; arid othet de⸗ grees and kindes of life. All chinges are miset ablit cozrupted with pestitenr loses and txpositions. Meouer, wharpzophanation and selling of Palles was there?what dectite and ur p

THE Pr. "PSALME: It dy patdonZ, pirgatozy,with b ons ly op baumage ind gaynt Men I looke into the kingnome of the PdpCas it was befa2e we pzeached the Gosyelb, it sermeth co 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 crouble to kepe and enioy the wozd of God, then with losse of the wozd, toliue in peace and tranquiltity;though it were never sa hennenly a ptace.

As foz me I woulde not desire to lineinpavadils without th wozd: | and with the wozd to liue in hell it is an eafie-matcer, like as in this woꝛld we liue as it were in hell, and comfo2t our selues only with hope which the mando God sheweth vnto vs, and with this hope we ouercome all kindes oftroubles; crusses. L etvs there: bne lapsure holde on this consolation which the holy Ghost here setteth fozth vnta vs 2-whereof also all they haue great neede, that teach the wozd of trueth, namely that they are not the cause of of sence, trouble and sedition. There must needes be offences: there mult needes be Lucians, Epicures, contemners and scozners of religion, troublers of the peare and quitthes of the Church, but blessed are they which are not p cause os these euills, but are pzea chers of peace,and seeke by all godly meanes,peace and chzistian vnitie. In the number of whom, by Gods spectall grace we are at this dap, howe soeuer the wozid thinketh of vs, and we will pay butoGod that fox Chistes sake, he willsokeepe vs euento the vttermost bzeath, 65! - Thus are the enemie o God and his woꝛd paynted out by Dauid in this Psaime, and also the true state of the Church, teas ching vs thereby that we shoulde arme our selues against these daungers, and giue thankes vnto God foz this great consolation, that whatsoeuer tumultes-and troubles arise in the Church; he doch not impute the same vnto them that teach che woꝛd, but vnto the wopd it solfe, which is not ours but Chʒistes, where wich we may comfozt our seluts whatsvener followeth of the true pꝛea⸗ thing of the Gospell. Let them stoppe their mouthes and kepe st⸗ tence that sogreatlp commend peace:but we wil speake and shew foꝛth the wonderous wozkes of the Lozdwith.bolvnes, ann will not be dilobeditt in our vocation, Tf eniltongues be walking and troubles arise, we will with Dauid fight axcainft theni by pꝛaper, tommending to God the cause of his * wherein he th

A COMMENTARY YPPON enowenever eprom bei at burne

ned iongnesusth fame stredt᷑ his benuytudig i r

H6517309 O06 0500S 0: um! "+ 11 be aas n ed go | 01 5Ewilklife —— — Ge. — got 3th 16 373g! 1! T Coy 3n Tiew ur ein The argu- >Showlkimogeing ebenen speeds — ment of the and concumauce niche moꝛd of God og suund doctrie, against pe · Palme. Riferotis tongues rhed opinions: c; that is che chiefest allault that Satan maketh again the church of God. Now this This Psalme Psalme I take to be as an exhuꝛtationto the taithful. fo it contei⸗ containeth neth the doctrint d faith. Mhich faith is a knowlevge ofthinges the docttine inuisthlt and tu be looked so and refteth in the ꝛumise c mond of ol fat. Ged. But because Gods wos excebeth the ta pactty os man, t the — — p2omilech seeme either absurd e vnlikely, o2 im — — incredible #agatnlt asreason;rherfoxe hep mbich once begun to beleue, haue nede ofcontinuaberhozcarions,ca stirre them vp ag ainst p tttations ofthe flesh;whichNriueagainst faich w the woꝛd uf God least che spirit being pꝛosseddomne wich the henux burden of the slesh, should be btterly vnabletothinke of sptritual and heauenly things, Foz our life is full of trouble, tos. fed with continual tempefts,as they which are sapling onthe lea; and we are caried awap euery mament with the blasts of tentati⸗ ons, whiles our mindes are assailed either with pjosperitie a as uersity with weatrh 82 pouerty,16kdylozy oz 1gnominy, with toy o2 rom. Andhereof pet doe fsflow much mote greuous &dauns gerous tentations: that ts'tosap, serurity anddesperation. Thee foe when these stoꝛmes blowe, it is nereslarie that we shoulde be stirred vp wich continuall exhoꝝtatians unt of the wozbe ol God, whereby wemaplearne corefist che fame; And thus dar Jundery stand this Psalme; that it is a doctrme whereby we are admonsshev e taught that me shouldebane our faith exercised and stirred up with continual exhoztations so long as we line, least we being — the cares ofthis woꝛld, should soꝛget and neglect therich —— ͥ (— treasut es ofthe itte to come. | Paso vill eine yesya de aner hen my helpe cummeth. G e

godly haue a p2omrise of Chzist choc he will be their helge and suc

tour: but il we looke tothe outward appearance, Chuist —— Ip lasaken. An like

hanging vppas the crosse, stemeth ta he vttex the H A cõparing

mance cer is N comparing tag ichgr;of ——

stande throughout this — — wie Wopber of concraries shou bu sap: when tentations®? triakly M band, one run · — —— —

ouercomesbe stience. Ana this

lom bis owne wayes and to fozsake the wayes ofthe Lazd. Ther⸗

e von, in true

is che heahbfull bilttbot tbe K m selse hathappopyced, I

toe) ee

what he . — and succour caumeth, ba

which hauen ewe of hxlpoundsuccour, Duch I weane as is vi- 7979 —— |

ne will not doe: for fitice- — — sactisice to = — 5 sworde and fumne hathcansumed ve:

— 0 — — and whether we doe truely — Sy ————k— F Thos wh rarer doom

Idolatry pro- Wöfath hüt

ereth and Ackas:

for a time.

Humane

if Talso ce their faw But what sapth the TH Thegodsof Sytin were the de-

Saanen en all lee. A def ol all tian Yet} 3 2] 07

helps and why

1 I. Thrrofoz? wo *. tes and the heart or man can SD anne. == e — a and ee. and tat men mtr blindnes that

moment, but 3 ard be fayth: Iwill see yoisa ,andiyour our ioy no man shall rake from you, 1 vs learne — to cleaue fast to the Loꝛd our God, and those inuifible comfoꝛts:and CE as we can notTooke to be without a crolle) if we seeme whe besolace and delfitrice of all tomsopt, yet God bath a time when he will bew bim selle to haue a care ofvs; and we shall de chacthe affliceions of tha nis art uat co be compured — 0p

"THE 117. PSALH 2. ö

it. There are thinges to be looked soꝝ of the which we haut expe riencelchis in havis colap,a good conscience #loplull deare,

— gmpr re meepdrge — — woꝛd of God, which wozd sheweth and setteth loyth vnto vs inui⸗· — — — we

ben u chall be mot to out ioy i comfozt, And this ts — woꝛds of the Pꝛophet doe here expꝛesse t I list p mint eyes tothe nils from whence my helpe commeth. Here heheweth him selfe

to be deffirute of helpe and suctour; and pet in sure hoyt and expe · rrationchertok, he lookerhvp onto rand hogerh Grit 3 uisible comfoge, -

An le mmer mul we doe allo Jain (nvistressee) affliction of body oz mind: I am in necessity and tan see no meanes how to

tiue,how — — try oppꝛelled with ozrow, and

L temedꝝ to be founde. — es chat thers is help and succourpzepared soꝝ vs, anutꝭe time ther ol also appoynted of God, althon we know noe when it hall bo, But by this we may learne Aa hard inatter it is to bAeeud when cht hart must yeld and consent to any thing contrary to that which both we se, heurt, feele. I mp sell haut bene ostentimes in wonderful great daũgers, when the — wozld (as it were)cow — yk ————— mp ot my not to Pp me, and terrour fo eucr he was able to deuist. Pere reason woulde rather perswade me to kepe silence and say nothing, then to teach and ding my selle thereby into trouble and daunger. Fozreasbn The help of tan neuer see the Lowes maruelous help and detinerance, which che Lor is inuisible and hidden from the eies of the wozlyccherfoze it chin ·

great daungera ( | and pet at the lengeb the invisible help of God, being biden from mpneeyes,andfrom the eyes of the whole wozlde, appeared: so that not ouely mp deably.aud mightie aduersaries could not haue their wills vpponane., but also the ptaching oi the Gospell had more pzolperous successa, mot mightely eutreastd then ener it did besoze. Therefo2e, fozasmuch as flech can not see the inuisi ble things of Gad, let va so hunmhle our selues iweo the obedience of faith, that we moy learne to sap: A lift toyne eyes ynto tht hills, 'Thete ia surt hetpe ppepared, though: A can hy na meanes fee m nerveiiecbs (ane; andislesb srethee alsalagketh sa the tun eee eee er and hett is. . enertoend th ayra to | 3 d mention inne ey. Jvolacrie, T0 the fir 1 cmsiuere N Chy w that this and such like places: as, he send thee his helpafrom the butt baly place:bat trach u And initbebeard,wozthipped,lodked soeu fot, and pꝛaytdchnto nctoming to — — oe our imaginations.” Ho fayth he in Exodus: in whatplace socurr Ishallleaue a temembtancę af wyname chere will Ivisu the and. blessethen. -Thergfozeche de mem wert aayeS ie 10 the temyle al derusalen i in what places? countreysacuer they wett, and also when they ptayed at home in their ume houses tu turnt their eyes tomard Syon. The pzaperof the godly pleas sed God euen in Babylon, farre fram the temple and from Jerushs Jem: but pet inthia tespect, becaule they lunge and pꝛaieꝭ to that e — bernacle, : 4357 * . hyde Propdetes renvemnovaltonl kindex of eruice.and mozshin none vata Godin other places. Fos it was nut tuougb to say: Gd which div bawg thypeople out af Egype: Fo2 so Ieroboam alsa spahe vnta Gad, and sayd — ol bun am — IR yer a Ieruasalem, and in Sucha fayt sht m and — ex hypocrilie is wont to mant: _—

— BESESSES

——ñ U—H—ͤ—Ës es cholen 44 appointed of Gov to that purpose, neicher

woꝛd and pzomise of God. Ulherfoze God would not heate their p2ayersbuconly inthat place, oz atteaft, turning thẽ setues both with eyes and heart towards lerusalem, if witch their bodies they could not be pesent. Daniel therefoze being in Babilon, when he was about to make his pꝛayer vnco God, turned himself cowards lerusalem, notonly berause Salomos in his pzaper vnto God besought him that if they at any time shoulde be dziuen out of their countrey, & turning them selues towards this place should make their pꝛayer vnto him, he would heare them and bꝛing them home againe:but also because God will be wozshippevin 5 plate which he hath chosen, that all wandzing deuottons and wozshipping of God after mans might be auoyded.

We which are in the time of the newrestamenc, are not bound to ay — — — —— time thall come — th warshippe me erin this moumayne nor in thats Choiltts cor spivitual Sanccuarie::fox God will heare no man Our mouaburthzough him onelp,accopding to thesaping of Chai: V V har tayne. socuer ycaske my Father in my name. & c. By him thrrefoze we offer vuta God the bullockes of our lippes: Foz without Chzift we canneicher beleue, trust; no} obcapne anything. This is the pzinripall poppe of all nur doctrine;; atidtherefoze we mutt lap! sure hold on it. There baue bene many which haue gone about ta please: God without Chꝛist. So Arrius, albeit he robbed Chzist of bit diuMicy, yet he would seeme to acknowledge a God whom he pofesled and woꝛshipped. Monks and other refigious Sectaries thinke to please God with their will wozks,vowes,+ monafical lile tas inthe whale kingdom of the Romish Idall, what other meanes do they seke to please gontinechall? pea what other Chic do thepmake vnto them felues then their own wenka, inut᷑tions, and traditions? All these lift vp their eyes, not ta the hills, tu the which Dauid laled chat in they do not loke ofilyvbucoChitlti Fox he alone is that hill + holp Sanccuarie which we must lift bp dur eyes vnto, chat like os che Yewes-havao Sancruarre but that in lenxalem: so me shoulu haue no cher — — ues alone, euen Jesus Chiilt thesorne df

Thus am J wont toaunsivere tothe fi David

the name of — bad — — time it was inSitoc# Gibea where the Tabernacle was. In these places he heard the papers ot his people, and he receaued their sacrifices:but in other places he neither receauedp}aiers noꝝ sas crifices: fox there was not the memoziall of the name of the Lozd which he had made to him selfe, but thememoztaliof Jdolls and Tdolacrp, which the impious Jewes hadimagined to themselues. But nome in the newe Testament the name of God dwelleth in Chzift and his Church, which is one body with Chzist, whereas is the wozd of God, baptisme, the supper ofthe Lozd, and the ex⸗ ercise of obedience towards God.

Tatbe second doubt thus J aunswere, that albeit be seemeth to pꝛophety of the church of the nem Testament, in the which art many hilles, that is to say, God in Chꝛist beareth the pzayersof the faithfullin euerie place, neither is pꝛaper and the wozship ol God bound to any externall place, yet map it be that the Prophet ———ů— — in Jerusalem, namely mount Dion, and the mount called Maxta, where the temple was. And mozeouer (as I saydbefoze) the plu

ral number sheweth a contrariety betwixt those hills and the bils I

ofthe Idolaters, Agifhe should sap; The Jdolacers run to their mountaines, but J wil abide 2 —— Er rr deliteth aboue all other.

Poeouer, where hesapth: | Miepmine eyes * — taynes from whence my helpe commeth: it is the boytct v faith. Fo the flesh thinketh the crosse and all calamities co come from these hilleg, and therefoze callech them not the bills from whence commeth helpe and como t, but defolation and veftruction,whert ieseeth it selfe in batren with the mode oz teligion, inpouertie, in tentations, in daungers, in terrours. This seemeth to be a desoi lation and a casting awap from the face of God and a descending into hell. Against this judgement of the lleshe fighteth faith, and tudgech not accozving co that which it seleth and seeth, but accop ding to the woꝛd which the Loꝛd hath spoken, whith biodeth vs litt vp our epes ta inuisthie comvo2ces,auptobecomelasit were) inuisillle, ad by faiths in pouertie to beholweriches, in heaumes ind sazrowe op amd comsaꝝt, in desalation and destruction helpe

and

and suctour, and when we serme co be cut of and fo be tast away from God, euen then to beleue and by fajch to lay sure handfast on Gods eternall mercie and grace 40-Chzist: As Dauid here did, who was afflicted and felt no comioze, and pet he sayth: I list vp myne eyes tothe hilles from whence commeth my helpe. Thou must viwp thine eyes therfoge, and in no wile fixe them vpon the present troubles; calamities, 02 affitctiong whacsoeuer the fleshe seeth, feelerh, 02 suflererh: fo that is to obey and consent to the eyes andthe eares, that is cosay, to harken to the flesh, which is alwaies ready tu per (wade thee that God is angry with thee, that be hath soꝛsaken thee, that thy daunger is such and so terrible that thou canst neuer escape it. Pere therefoze thou mult life vp thine eyes to the hills of the Loꝛd, and har ken to the voice of God, ha sayth and pzomilech that helpe shall surely come from those bills: which albeit foꝛ the tyme it be inuisible and can neither be seene non felt, yet is it most certayne and insallble. They that are in wealth, glozie and dignitie life not vp their eyes to these inuisible thinges, and theresaze they are puffed vp wich pꝛide and caried a⸗ way with all noysom lustes. But such as are in pauerty, contempt ofthe wozide, afflicted in body oz minde, art fozced to lift vp theit eyes, that the helpe which is inursible may be made to them vist ble by fapth, accozding to the pꝛomise of God made vnto them in his woꝛd. |

: These are the woꝛds therefoze of a man that felt the same that I wefeele,thatis1o sap, our hearts ta be oppzessed with sorom and ou beauines, when we thinking our se lues to be desolate and fozsa · faith. ken, can see no succour: when we see,not riches but pouertie t not from; ¶ glozp but ignominy, shame and confusion. In these colamities the hence heart is an beaute burden, weping downe to the grounde the eyes wher'Y antche head, that chepcansee oꝛthinke vpon nothing else butter ertie; | rene and rartbly chinges. Therefoze he exhozteth vs hy bia owne deso U example to list vp our eyes, and loohe to invisible thinges:wbich wing | che wozd pꝛomiseth we shall certainly enioy. Thus we see the nas and ture of faith liuely ser out in this Psalme: Nowetolloweth, as it cco2 | were an explication what hills he speaketh of,

0] 3+" N 7 7 vere) Fre. My helpe commeth cfthe Lord which hath made hea be speaketh here of such hills as ihe eyes of the flesh could noe

see. Fo2 whowasfo quicke of sighttosee, oz so wile toperceing and vnderstande, that the hill Moria was aholy hill, A heape of earth the bodily eyes might see 1 hut the halynes, the power and the Maiestie of God there p2esent, they could noe see,noz that the wozd ofthe Lozd was there, that che Lozd hadpzomiled there to dwell and abide, that he had put a memoztaltof his name in tha place, and that there he would be sought,there he would be found Fon he that sought not God in this place, coulde notfinde him in heauen:Like as since God hath reneitedhimselfin th man Chzist; we truly sap and also beleue that whosoeuer doe not imbzace aud by faith lap hold on this man which was bozne al the virgin, they can neuer beleue in God: but although they sap they beleue in the maker of heauen and earth, pet dot they in deede beltue in the J doll of their owne heart, lo without Chꝛist there is no true God; Therefoze Dauid be holdeth these hills in lerusalem, not with bos dilp eyes, as the ore doth his stall, but with the eyes of the spirice he seeth tha God dwelleth there by his wozd. Therfoze these hila are nome no mote earch and molde, but they are the hilles ol che Lozde and the fulnes of his godhead: su that without thesehills; concerning God thert tan nothing be found. Therefoze it is trulp sapd of the Pꝛopyhet, that from these hiltes commeth help and luc⸗ cour, that is to sap, from Sad dwelling and abiding there by his woꝛd. Like as we beleue that Chzift is the thꝛone of grace in the which is the treasure of all good thinges and heauenly bleslinges to be found, and without the whirh there is nothing.

Nam, in eher he doth not onely sap: My helpe commeth.from the Lord, but adderh moꝛeouer: which made heauen & earth: he rep2ouech # condẽneth allocher helps which menseeke + p2ocure vnto them felues besides God, with false tousd# affifice in th same, as Mol of their owne imaginarton. So is Mammon a god alla:

that is to sap, is woꝛchipped ot men as a god belpeth them allo - Conjecimes.: But in penaty of food i vitteils what succout can i bing? no man van satissie his hungrie belly with gold and siluer; Likewise dzowch and barennes of the earrhwhat can he belp? TAbat good can he do in diseases a infirmities of th vodp?: Af then in these cozps2a[lmaladicg he can not help, what can he doe when the conscience is troubled with sinne e the hozrour of death? is therefoze but a false pleasure and delice that Mammon byingetht br

ted table. Against these helps cherfoze e such like, which th wozly sceketh alter, the pꝛophet settech the Lou him self,who made not only gold 3 siluer, not only foode # susltuante, heauen and earth, that is to say, angels, men, aun the whole wozldut besides these, giueth remissiõ of sinnes, faith, righteousnes, iop g; peace of hart, with euerlasting life. Ve is (sayth the Pꝛophet) my almighty and sare help, ol whom J can not doubt, that he will euer fapie me the twinckling of an eye. To this Loꝛd I flye fo aide & succour, who not onely in this life can and doth giue healch & welfare fo; a fewe peres, id securitie of cõscience @ cotempt of death & all p furies of th wozld: but allo after this life, eternal felicity & life euerlasting,

Thus the Pꝛophet inflameth him selfe e stirreth vp his faith fo; our example, that we likewise should magnifie the blessings x good gifts of God in vs, & also our hope © crust in him. Fo if the riche men of the wozld doe gloꝛy in their money, if they vaunc of their wealth and riches, why ould not we also glozy in the crust o confidence we haue in God, which hath made heauen and earth: which hath also in his hand all thinges necessarpboth foz this life p foz the life to come. But because thele things are inuisible + can — ——— eyes, therefoze we commonly neglect the, And albeit the Loꝛd do somtimes hide these helps from vs, x let vs feele the lacke cherof fo a time (as he doth in deede, to make vs the moze desirdus of tht, the mote to esteeme them when we haue them, and to be the moze thankfull co God foz the same) pet must we learne surely co trust and vudoubcedly beleue that they will come.

Verse. 3. Ile will not suffer thy foote to slippe: For he that kee · ; peth Israel will not flumber,

This verse depertdeth vpon those that go befoze, Fon the Pꝛo⸗

pher,because he began with an exhoztation to faith, now goeth a⸗ bout as it were wich pꝛomises, to moue and exhoꝛt the faichfull to Trost & afbold fa@ this confidence # crust in the help e succour of the Lozd. —— in the And very neceslarie it is fo2 vs, toexhozt and stirre vp, not onelp d. eother, but our selues also, because of che pꝛesent daungers and af: Lord. flictions, Fo2 — things which discomfozt vs are p2esenc, -and they which comfoztvs are absent, cherfoze so long as the pꝛe⸗ sent things which vexe vs do endure, it is needefull that we should

pain- ¶ be stirred vppe with the worde and exhoztation co perseuerance

—— Ja this expe? ice ol trouble and affliction must

be topned wich dottttne n ex tion. Foz out sight is so dimmi that we can not see these aui e thinges and the ende of afflien ons. Therefoze che flesh ener se eketh meanes how it may be dell uered, and when it cansec non ¶ as the carnall eyes tan neuer (ee Gods maruelous helpe & delii v auce) then is it miserably bexet and toꝛmented and can finde noc est noꝛ quiemes, Te haue neede therefoze of exhoꝛtations out ii the wozd of God, that this tread © par; nes of our heart map be dilatet and enlarged, which he alane can whe doe that seeth the end of our tentations. Me must heare what hen she c werd sayth, and not what our owne heart sapth, which onely seeth i life | and feleth the beginning of tentations and allictions, but the end bozr thereof it ean not see. affli

'Therefoze che holy Gholk here amplifieth andenfargech the shall matter, that the exhoztacion map be the moze effectuall, AuphertY follo is first to be noted, that if the contrary were not, that is to sap, nd and tentation felt oꝛ perill tobe feared, then wete this exhoztation butY a gre in vapne, Foz ił tentation shoulde haue an ende as soone as it be. ginneth, 02 if as soone as we feele any lacke, Godshould. that we dere, wherofoze then shoulde God pꝛomise any thi Thereloꝛe neither ia doctrine neteslarie in those ehinges chern know besoꝛe, neither exhoꝛtation when we are out of daunget an feele no tentation. Therefoze where the Pꝛophet sayth: He wil not suffer thy foote to ssippe, he plainly sheweth what is the — bew of the afflicted. Fo2 when they feefe them selues to be in daunger in bis thꝛough the grieuousnes of tentation, their hearts are heauy an careful, least they ould perish and be foꝛsaken of the Loꝛd fo2 6 uer. Here haue they neede therfoze of exhoztation, that their fait faile not oz be not vtterly iuẽched. Foz teason can judge no ott wise, but that a man being in this case is cleane rejected # fozss ken of God, and after his owne sense feeleth that to be ttut whic a certaine souldier was wont to say:that there are none which fu fer moze misery oʒ are in greater daunger thensuch as serue © and their P2ince faithfully,

Here is nom no succour but toe to the wozd of faith, ang this wozd pzonounceth, that all they which will-liuea got #iChyilt Jesu, shalt suffor trouble anv affliction. It fette Cbꝛist fo an ensample, who by the erosse eutred into — leth vs that we must he made like unto his image: that _

suffer with him il we looke co be.glozified with him. Then we lee that croubles and crosses are pzepared.foz vs. It shewerh mozeouerwhatr ia to be done and what remedte is to be fought in such Remedies in alstictions: euen toresozt to the woꝛd, to harken to the wo2d, to fflhchons. rest in the woꝛd and the pꝛomise. It pzomileth chat tentation shall: not continue with vs foz euer, as our hearts doe iudge: but rather it telleth vs, that it is but momentane and shoxe. And Chyift com. parech the affliccions of the faichfull co the trauell of a moman, where death and life are ioyned togither as neare as map be. Jo she that euen nowe sawe nothing but death, and-despapzed of the life both ofher selfe and of her childe, as soone as the chilpy is. boꝛne fo2getteth all her sszrowes past. Sainct Paule sapth: the afflictionsof this lifeare not to be compared to the glozy which. shall be reueiled vpon vs, This iudgement of the woꝛd thou must The iudge. followe, and not thine owne sense, which so tudgeth of the crosse —_ and afflictions, that of a molehill oz rather of a mote it maketh dun, mg a great mountaine, So blind is reason and so vnable to indge in onely be fol matters of fapth. Fo; that which. God. counteth but as a mo: lowed. ment, a d20ppe, a sparcle, reason-sudgeth to be tuetlasting, a ED a terrible fire, But thou wilt sap: I finde and feele* it so to be. IAhat then? Dvef thou feele o2 doeth God see and: knowe moze perfectly, thinkest thou UTe must not tudge there foe accozding to our owne feeling, but accozding to that which

| — opp pꝛonounceth andiudgeth, oz rather. God him self;

er woꝛd. + Thestoziesdoe recozd: that when Iulianus persecuted Athiz- The history na sius and thzeatned his destruction, Athanasius so litle regar - of lulian and: ded the daunger thereof, that he likened the same to a clowde 4 which the Sunne by litle and litle consumeth to nothing. hat could be spokenmoze contemptuously of that outragious cruelty· attempted by such a mightie Ponarke and head of che Romane Empire? which rather might haue bene compared to a huge sca: 02 a terrible fire, But as Athana sius · sayd and beleued, euen so it tame to passe: foz lulianus was slayne shoꝛtly after, and so Athana sius escaped the daunger. By whose example let vs learne how: to iudge of our ovwne troubles and perills, and looke to the woꝛd of the pꝛomiser, that we depend not vpon out se lues and out ownesense, but vyn che promise ofthe Loꝛd. Death, pestflence,famane;. datrevofche wozld and sclaunder, with such _ map well:beresembled to an hozrible tempest. And here if we follow reasan,' me are gone. But we must lift vppe our eyes: to the hilles and Harken to this dance: A amthe Loꝛde thy God;cherefoze-magnt fie my wozd,my helpe and my suctour. Thus if we doe, then bes gin we to contemne that which to vs befoze seemed so huge and. terrible:thenthe wazd e pꝛomise beginneth co kindle in our harts and le ingeth such strength and courage, that we are able to say: Nowe, be it neuer so huge a tempest, neuer so terrible a stozme, let it come. Here is God, here is his mozde,' A will not feare, Thus is all the rage and furie of the Deuill, yea euen sinne any death ic selfe bzought to nothing, and nowe ts it become, as it were a mote,which befoze seemed ta vs a mighty and huge mountayne. | Thus must welearne the distinctions of the holy Shot. God taketh away thy wife, thy chilozen, Thou fallest into icknes and infirmitie ol body. Thou losest thy goodes, thine estimation, the peace and tramquillitie of conscience, pea and some time, accoꝛ⸗ ding to thine awne sense and feeling, Chzift him selfe also, Thele are great matters in deede. But beware that whilest thou iudgelt these thinges after thine amne sense, thou make not ol a moppe an infinice sea, and of a sparcle a flaming fire, Though it be neuer so great which thou feelef and sufferest, yet God is greater. If God and Chzist then perish not, ifthey st ill line and reigne, what ifchoulose thy wile, thy childzen, thy goodes, yea and thy life also? Foz what are all these if thou compare them to the ineftima-. ble grace of God and the riches which he hath pꝛomised in his woꝛd, but mere nothing? Therefoze 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 andthe sense ok our owne heart, and in respect of God and his rich pꝛo⸗ mise. Ahich if we consider as it is in it selfe and without Chist, what trouble is so small chat (hall not btterly ouerthzowe vs, and o shall euerp trouble be vnto vs intolerable. But if we behold the same in respect of God with the eyes of faith, though our afflictians and calamities seeme neuer so great and greenous,-pec the su⸗ perabundant mercy of God in Chꝛist smalloweth them vppe all, Mho albeit he sufferech vs co be afflicted fo2 a litle season, yet {hall the ende be full of ioy and comfo2t. Do sayth che Pꝛopbet Efay: For a litle while haue I forsaken thee. This momentane and al ihe

thou

TYHY 1. PYALME,

sho}t time, to the flesh seemeth un tternittt. But daha carnal[ eyes doe but deteiue vs. Therefoze me must ind ge acco2? ving to Gods · yo mises ronternisag inulliblethingy, and ser what God hatt satd in his wo2d; -

place, admonishing vs to looke to the wozd and pꝛomise, and to likt vp our eyes to inuisible things, and cher castet to iud ge, and not accopding to thinges pʒesent. And here experience teacheih vs what an infinite wisedom true diuinitit is, which in this lile we tan neuer fully and perfectly attaine vnto, Foz to what sudden mutations this life is subiect we see. To dap aliue and in good health, to mozrow dead and gone. Dea how infinite are the trou⸗ bles, calamities, tentations and daungers wherewich dur lifs ts tossed as a shippe onthe sea, which so terriste vs chat heauen and 6arch are tolittle fo2 vs, yea'thtwhole creature is to vs a very hell; This is the nature of flesh: which Satan mozeouer sa inspirech and hewitcheth, that it seeth not God, dut rather (as it tudgeth) some — —— . mischiefe: not life, but death and is is no iudgement, but rather a delusivn of the flesh and the deuil: against the which we mustfight, yea and be⸗ seue that — — it seemeth) God is pꝛe⸗ fent with vs / and in our death Chziff our Ring lineth: in whose fight our tribulations and alstictions, yea and death it selse are al: togithet, (as you would say) but one nothing: and. if we compare them vato Bod by rhe iudgement ol fatth, we Gall freie them so tobe in deede. But who bath suffictently learned thus to doe

Somewhat we iney sap,andreath other alter a sozce/bir'vss and **7pcrience experience, with i pꝛactise ant feling is that which makerh 1 bi

right diuine and u true Chjittian in deede, so thathemap de able right Chriboldelp to affirme and sap with Dauid't He will not suffer thy stian.

— we that is to sap q de wilt not sufler ther to be vecerl

owe and perish. But the flesh faith che contrarx; because tech. onelythpkvorecoflyppe, durieselfealso to be tronen vnder foote,

Beholde the sdtine of Gov what he susfered Behold Lohn Bap⸗ tist, the virgin Mary, the Apostles, the Pꝛophets has chen sutfe⸗ red. Behold th church at this dap what dangrrat is iu what crow dles and afffictions it continnally sufferechi And this is the slatt

afthogovly. Uponthetzperlence whereof 8 8

This is the exercise of faith, whereof David: fpeaketh-inthis The exer-

The iudgement of

f fax.

36 A GOMMENTARY von

The moewickey,the moe happy. And4berefozethe-wozlve fea; ring and (ynning thele dawngers; can neaer abide tbo Gabel Any thus it apyeareth eo them not eng that Dauid layth here: The Lord wil not suffer thy foote to r hs ontrarp, chat he causeth thy foot to slyppe. Albeit it doth but sa(fo2 he doch not so in deede) and chat to the flesh onclyibut contrariwise, to the spirit and faith it is exaltation and glozy befoze God, They iupge that death which is suffered foz the confes⸗ Kon of the Gospell,to be a beginning of a better and eternall life; Jguominy, shame and contempt of the wozlde they count inestimable glozy in the sight of Sod, This is the iudgement of faith, albeit che flesh thtukech otherwife, But we map not judge after tht flesh: foz if we do, what needeththen-the voctrine of the wozd? what needeexhoztations? whatneede the pzomises? Therefoze we mult turue the euill into good, and where the fleshe concludech that it is continually troden vnder foote., there faith must confesst and sap, that by the crosse and by these afflictions we are made like to the lonne of Godefashionedlike vnto Chꝛist: Foꝛthese things ate to be belened as juuilible and also insensidle;onth not as things to be (eene and felt.

But such as 2 beleue, but follow theirowne senseand leing, doe rather choolethe glozy x pleasurtgos tis woꝛlde, which so litle while endure, and so suddenly banich away. But bow mise: rable shall their condition be, when, aster these cransicozy,momentaus ans vine pleasures they shall an and fee le nothing but an guish # toꝛ ments nich weeying g wailing soz euer g without end,

Dom much better had it bene fo them to haue sussexed fo a while

mich Lazarus both Gcknes and pouerty, then fo? a little season to Aaurish with the rich ghuton in welth and pꝛosperitie, g with him to becozmentedwn everlasting fire? This doctrine therfoze pertats neth to the which veire-to bedeve © uot to fese, that they may di⸗ scoroe betweve God their afictions, not xing their eyes uon che melent talxmities, but loohing vn to the inwsible help mom sed in the woꝛd. Foz those troubles + daungers whereunto

full ace subiect, do tu deede tause the fooce to siippe but yer sothat faich wil not suffer them to fall , bus maketh them able to passe 0auerchastrockrs, he they neuer sohaungeroms, ę to compare thei mamentant afflietipus with thase things which are infinite ande netlasting, as to God him lelfe his power, his grace, and note kter⸗

eternal lift, which God hath pzomised in Chꝛitt to them that be · leue in him To know these things it is netessarp, that we may be able to comfo2t both our selues and our bzethzen when Satan be · ginneth to rage, when troubles arise, when foz the wozds sake we are hated,spopled,persccuted and put to death. In these daungers whicher shall we runne? Euen this mult be our refuge: to sap and confesse that God is greater then all our miseries: And albeit we perich, oz rather seeme in our o

God i greater then all sence so to doe, yet God peri⸗ our affli&t.

sheth not, and therefoze we mult assuredlp trust in his goodnes, om and camercy and power, and the sence and feeling ol the spirite must be txalted as pe would sap) 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 pet let them be sure that they (hal dz inke bp the dzegges of che cuppe: wherof the godly dzinke but a pare,

as the Pꝛophet saith. Psel. 75.

Notwithstanding many times the godly doe finde also temporall helpe and deliverance, Fo} God doth not so neglect his ser⸗ uaunes that he will leaue them vtter ly destitute of comfozt in this life. Dauid being d2iuen out of his kingdome was restozed to the same againe. Ezechias stricken with a deadly disease, rceouered and was resto2ed to perfect health. The Jewes also dispersed and scattered among the Gentiles,were bzought home againe, And enen here alsofaith hath her pꝛoper office, to waite and looke foz this helpe and suctour: foz it commeth not by e by when we haue

neede thereof oz when we defire the same, Now, as the godly in- :

such daungers find not alwayes help and deliverance : enen so the wicked doe not alwaies pꝛosper, but tuen in this life are hojribly

plaged foz their impietie. The kingdom of the Pope hath flouri⸗

shed long, and pet we see that much of his power wealth and riches is diminished, and the terrible vengeance of God is ready to fallvpon him and his soz their impietie. Dur nobillitie and gentle: men at this day contemne the ministerp,plucke away the liuings ofthe Church, and spoyle the pooze pastozs and ministers therof: But the time will come (Z nothing doubt) when one Pastoz shall be moze regarded then x. such gentlemen. And thus God sheweth and will hew his iudgement in the defence olf the govlp, euen by coxpozall oz tempozall punishment vpon the wicked. Therefoze we ought fo much the moze strongly to cleaue to the wozd, and to hope and laoke fo succour, a _ this sensible

Kroyer.

Ouer .

God is a ken per and still Watcheth

misery ts Gods imiisible help and succour Such things as heres after followe in theTHsalme,tende to the same sense and meaning: fo2 the meaning of the spirite is, aboundancly with: counsell any exhozcation to edifie the Church.

2 Behalde, he wil not sleepe nor slumber that kepeth Israel,

These also after the iudgement of the fleshe are deteaueable woꝛdg. Foz is this to keepe and defend, when we are cast into pꝛi⸗ son? deliuered to the toꝛmentoꝛ to be burned? when we are vbexen of Satan and ofthe wozld with many and sundzy afflictions? yea when as Chzist him selfe is faened co the crosse?when John Baptist is beheaded at the requeft ofa trumpet? Is it not extreme fol- Ip to call this a keeping anddefending, when we see nothing else but an vtter fozsaking and desolation? Therefoze the flesh vnder⸗ standeth these woꝛdes in the contrary sense: that is foz God the

<2 the denk keeper and defender, God the fozsaker anddestroper. These are to be no kes woꝛdes therefoze.of the spirite and of faith, and not of the fleshe oz per but a de · Carnal sense. Foz after the lesh God had no regarde of the Patriarke lacob,when Ioseph was cast away by the crueltie ofhisbzethꝛen, and yet God did after wardes declare that he had a careof him when he did so aduaunce Ioseph that he became in a manner the king of all Egypt. Likewise God doth not so keye vs but that we mult due: pea we mult see the departing of our wines, our childzen, our parents: we mult be continually troubled and vexed; of Satan: we must suffer many iniurpes of the ingratesull and wicked wozlde. How doth this care now appeare in keeping and pꝛeseruing vs? wherein doth it appeare that God watcheth ouervs? Wherefoze we must lift vp our eyes to the hilles where the Loꝛd hath published his wil and his moꝛd. There must we harken what he speaketh out of his holy temple, namely that he neither fleepech,no2 fozsakech ba, as the flesh peruersely iudgeth: but kee⸗ peth vs, careth fo2 vs and watcheth ouer vs. This woꝛd faith lay⸗ eth hold on, x accoꝛding to this wo2d it iudgech, although the flesh

sap and judge the contrarp neuer so much, & acco2ding to his ownsense aud feeling do think that God neither seeth noz heareth: but is like co chose which the Plalmist syeaketh ol: They haue eares & heare not, they haue eyes & see not. Theveloje he extolleth his awne god Mammon, that he map haue alwoyes money at han

SESAEISET IDES

Fish

39 und what so ener may maintaine the pleasures of this life. This vanicie is it that the flesh so magnifieth, 1 1 51 Bur he seeth not what shall followe when he muff dye and fox sake his riches, and therefoze this keeper, this watchman which keepeth and pꝛeseruech vs by faith and by the wozv,he nothing regardeth. Let vs cheresoꝛe which do beleue, and see this miserable blindenes of che woz2ld,be surelp perswaded that this hidden in⸗ uisible pzotection,vnder the which we abide by the power ol faith andofche woꝛd, is almightie. Foxts this the holy Scripture lea⸗

deth vs, and tracheth that the kingdome ol the deuill is the king- The ling · dom of sinne and death, and therefoze every moment he tauseth Jom of tha

inen to sinne, murthereth them, seduceth and bzingeth them into trrout, oꝛ at least goech about by all meanes so to det. Thus are we alwayes in death, in daunger of sinne,errour and danmable opinions. And what doe we whiles Satan is thus occupped? we teach, we waite,we reade, we sleepe, we eate,wedzink, and weerercise such other offices and functions of the body e of the senses. Here our diuinitie teachech vs euen by our owne experience, that 4f God did nat watch when we fleepe,if he were not carefull fo: vs when we art careles, we should perish euery moment, we should lolr ouvtongues, our eyes, our eares, our hands, ourfeete and ourlifealso, And (op as much as these thinges doe many times chaunce, and twhen we little doubt o2 thinke thereof, our wines, our childzen oꝛ our frendes dye oz elle fall into some great daun⸗ ger, it is a manifest token that the kingdom ol the Deuill is the kingdom of death and sinne. An this kingdom betaust we sfue whiles we are in this wozld, hereol it commeth, that we often times offend and fall into many linnes. Thus Dauid became both an adulterer and a murtherer. Do that herebp we map learnethat the kingdome of the deuill in this wozld is to aduaunce sinne, to murther @ deftroy. Now theresoge, that we pet liue and b)each; that we fall not daply into greenous and hozrible sinnes, it is the great mercy, goodnes, and pꝛo⸗ tection of this good keper and watchman whom Dauid here speaketh of, Thus doch our diuinitie teach, and thus doe the godly beleue: Foꝛ by the ir oune experience they pioue, and by experienc of the whole Church, that Satan wil neuer rest vntilt he destroy if de may, either foule ox hody. The destruction of the soule he seebeth by ber rent nend nien false wojtipping

and seruing. Che destruction of the body he attempteth by infinite fleights e p2actises,wherof we haue experience dailyin our selnes nnd other. Fo as much then as these things doe not come to palle either in such sozc ez so often as Satan would, it is the bent site, not of Matan, but of this our vigilant keeper and watchman, Thus we are taught ruen by our owne experience (taking this for a pzinciple, that the kingdom of the deuill is the kingdome of finne and ol death) that we are continually and every moment pꝛe⸗ serued from death and other daungers both cozpozaliy and spirttually by the singular goodnes and grace of Chziste, into whole kingdom thꝛough baptisme and faith we are translated. And here: of come these heauenly sapings of the Prophets: The earth is full ofthe mercy of the Lord, his mercy endureth for euer c. In deede sometimes Satan so p2enatlech, and bath such succefle in that he goeth aboute, that by sudden plagues he bzingeth men ta bozrible destruction. Such examples 8ughtto warne vs of those mischeuous pꝛactises which he continually goeth about, and saine

wauld hing to passe , as he might easily doe if he were not lected TH /

by the vigilancy ol dur good watchman in heauen.:F 02,95 fox the | .-..

power of this our aduersarp, I doe beletue that he is able in one hower to destroy all the people that are lining vponthe earth.

Nom, if both he be able and also leaueth no pꝛactise vnattempted

so to doe, why then is it not done? Because our good keeper wat⸗

cheth auer vs. But these. be matters ol faith: they muste be beleued, and therefoze he addeth this woꝛd beholde. hereby it appeare that his purpose is, earnestly to commend and set foz the great vigilancie and tender care of God towards vs, whereby he keepeth anddefendeth vs that we perish not.

And here note that this care and vigilancie foz the safety and pꝛeseruation of our life,countrep,cities,familpes,peace and tran; quillicse amongst vs, vc. is ofthe Pꝛophet wholy attributed vneo God, when as notwithstanding God vseth to wozke the same by

other meanes, ax firft by the ministery ol Angels, and then alsooff ' B

men, as of Pꝛinces and other inferiour magistrates, t. herb we are admonished that these inferiour meanes which God vseth as his instrumentes foꝛ our pꝛeseruation are notable to doe vs

nn goed at all, exeept God him sell take upon him to be our chiek | watchman and defender. God therfoze vseth the ministery of the

A

THE tat "PSALMS, + 41

lustenaunte. Fo) as bzead and dzinke doe not pꝛeserue our life fa then no manshould dye, and yet because of the ozdinance of God and the fraile condition of our nature, they are nete ssary fo the sustentation of our life): so doe these meane belpes nothing auayle vs except God the keeper of Israel doe watch loz our succour and defence: This watching, this defence the woꝛde of God doth reueile, but the fleshe cannot see it, and therefoze by a coucrarp sense thus it expoundeth these mozdes: The keeper of Israell, that is co sap, the fozsaker of Jsraell 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. Foz reason iudgeth accozding to every pinch and pange that the flesh feelech,and accopding to the beginning of afflictions 01 first assaults, and not accozding ts the -wozd, and the end oz deliverance which God pꝛomiseth in the-wozd.

Verse. The Lord is heperend hejach Shadowe (or tection) at — hand. e _

In this verse he setteth-foozth moze aclarge,; the certainty of Hods-readphelpe and pꝛotection. Aber in, speaking toeuery one privacly, besaptht, The Lord is thy keeper; that no-man shouly doubt co apylx ihat vnto him selle fo; his omne comfozce, which pertaineth to al Israel; He is talled the shadow at thy tight hand, to ttach thee that he is at hand and standeih tuen by thy side ready to defend thee. Oz else: the Lo2d ts thy shadam at thy right haus: Chat is, he pꝛospereth all thy affaires,'he giueth suctesse to all thou takest in hand. Af thou be a pzeacher & a teacher in Church * | of God: if thou tranell in thy vocation vp2ightly and with a good conscience to pzouide fo2 thy (elfe and thy family, thou shalt not lack thy crosses. But be of good comfozt: fo2 the Loꝛd hath pꝛo⸗ mised to be on thy right hand: be will ayde thee and succour ther in all things that thou shalt either doe oz suffer, | Vat here againe we must remember (as A laid befoze ) that these things are spoken and taught in vaine, except we first thinke our selues to be, as it were veterly fozsaken and destitute of al help and succour. Therefoze, when he speaketh ol this tender care that the Lozd hath oner his in keping, in shadowing, in deftding them that they peri not, he meanech therewithall thats they are (ach-as leeme to chem lelues so to be sopsaken and neglected of Gov, as if

$3 A. COMMENTARY. von

he had no rare ol them at all. This is therefoze a sweete doctrine (and full of consolation, that che LozdHhewerh him selfe to knowe and to pittie our miseries and calamictes; and tommaundeth vs to delerue that he is our shadowe to couer 4 defendvs against all pe: rils; daungers. In him theretoꝛe let vs assurevlp crust, with com foztable expectationof mosl ioyfull deliuerance: who hach pzomt: sed to be with vs, wich a fatherly care co pꝛouide fo2 vs, to defend vs, to strengthen, to succour and to 'comfozt vs Gallons troubles, afflictions and calamities,

Verse. 6. The sunne shall not hurt thee bydey 4 heethe moone ] be wi by night. ' thee':

The heate of the Sunnemakethmens bodpes weake & feeble, | again So doth the Poone also hurt, not onely with colde, but also with || quiet! moysture. By these speethes he meaneth all maner of tentatiom and perils, ano that God will be with vs in the middest of them, to suctour vs and to deliuer vs, albeit we seeme lo a litle while t beare all the heate and burden of the dap alone? that is, to be vtter y loꝛsaken and bestitues ol all hetpe aud succour. But il we were nlone, their shoulv the tentaeion haue no ende, rente pouiozefent 1 swallowvsby: dz we are not able of out Mues tu endure the space of one moment. Now the K oꝛd suffreth Satanto bomet ont — ———— — 2 — tours. he will not susfer him to hurt so muchas he would dot. There | — hnerds shadoweto couer bs, een th pꝛesence mightie pꝛotection ofche Loꝛd, me should patientiy endure the be ginning of soꝛrowes, that is to say, the light, hope, and momen cane afflictions of this life, beeing sure that euen in death out lit is hidden and safely kept with Chzilt in God, and we shall ourp A tome allthofiery darts aud cruel aan een | ae

Verse.7: The Lord chall preserut thee fromall euill: he cub en thy soule.

tongue! | That which the verse going befoze hath expzessed by an alls e Cit belt pee — Tee soule hen

be * neuet so greate am greuous alllictions, yea tuen death it fl pershale thou not — |

„ THE 122, PSALME,” : 43. trine | because God kepeth thy lile. Zn outward appearance; and to che

bles, ming in, from hence forth andforcuer,

Thatis to saye: whether soeuerthou doeh, the Lowe will ,oone | be with thee , he will p2eserue thee , he will defende and *

thee: he will neuer fozsake thee no2 suffer thee to perishe. To

goe out, is to goe to the woozkegof thy vocation.. To come in ceble, | againe signifieth to returne from labour and traue ll, to rest and with || quietnes, Mhat so euer thou shalt goe aboute, shall haue good tions | fuccelle and pꝛosper vnder thy hand. Thus the P2zophet in this em, to Plalme sheweth the nature of faith to be, not as it were a dende ite to affection o2 qualitie of the minde, as the Papistes doe dzeame, vtter | but a singular wozke and motion of the holy Ghoste, where- weve | by we fudge accozding to the woꝛde, contrary to that which we efent-|| feele, whiche we see, and hy experience doe p2oue-: whereby re the allo we ouercome all kindes of centations, Df this faith the et oth Papistes can no better iudge then a blinde man can iudge of coalice: Furs, There ence |

1 The 122, fsalme. I rejoyced when they said ynto me, 8c,

the be omen

urlifey euer

„ foxthat the woe is zuery where so hozribly rantemned * | be wozive, not onely of the rude multitude , but also of those- Achat will be counted boch learned and wise: whose blasphemous

—— — this most pꝛecious and incompa-

1 ble benefice , not onely in speaking contemptuously and spitele hen [lip of the Gospell, bu also tupu ing to the hoilome wozde of ite am s, what(oegromische' reigneth in the members of Sacany

t, filchy lite, and sueh like. It is thereloꝛe

LIMI

efend les. The — — andthycom-

This THsaimeis a thanks giuing fo the excellenc gife of the The ar. meet God. Which vere therefoze doe mant rare be Paine. e

44 A COMMENTARY ron

the greate goodnes of che Lozd that in this hozrible friftvelitie there are per some which teuerence the word, which gladlyheare the wozd,which delight to calke of the 1902d and wozkes of the Lopd, / This Pfalme therofoze was not waitcen to those dogges aud swine the Papistes, heretikes and persecuto2s of the wozde, but to the elect soules and holy mindes, which exult and reiopce foz this heauenly visication, wherby the day spꝛing from on high, thꝛough the tender mercie of our God hath visited vs, lying in the h wowe of deach, as Zacharie saith, Foz albeit that all men haue the woꝛd, and all heare the sound ol the Gospell, pet herein they differ, that some haue the woꝛd only: some acknowledge and feele them sclues to haue it and therefoze doe reioyce and giue thankes vnto God soꝛ th same, where as other delice rather in their riches and in the pleasures of this life, then in that heauenly woꝛd, which bzingeth euerlasting life and saluation. Therefoze S. Paule coun tech it foz a speciall grace of God, not onely to haue the giftes o God, but also to acknowledge them, to delight e teioyce in them, and to bethankful vato God fo2 them, A fiaguler Butamongl all the giftesof God, the gilt of his holy woꝛd is bitt 5 God the moste excellent, and if we take away the wozd, what doe we ledge hon in elle, but take awap the sunne out of the wo ide? Foz what is tht estimable a Wo2ld without the woꝛd: but euen hel and the very kingdome of benefite it is Satan, although there be in it neuer so many wile men, learned, to haue the welthp, and mighty / Foz what can all these doe without the woꝛd wo:d. which alone bꝛingeth life and comlozt to che soule, peace and qui etnes to the conscience: which alone keepeth vs in the fauour of God: without the which there is no religion. g so no God: where by also the woꝛld is pꝛeserued: Foz without the wozd and Chꝛist the wo2ld could not stand the twinckling ol an eye. Albeit there foze there be many and wonderful giftes of God in the wozld, gi uenfo2 the vse of man, pet the only gift which conteineth and p26 seruech all the other, is the woꝛd of: God, which pꝛonounceth am witnellech to our consciences that God is our mercifull father] which allo pꝛomiseth vnto vs remission of sinnes and life euerls sting. Nom, if we should lack these comfo2ts, what comfoze wer it J pap pou fo2 vs to line? pea this life, ta vs were nolife ac all But these thinges are spirituall, and the knowledge thereof is (6 much the moze hard ko} vs to attaine vnto, betause it sppinget not out of our awne hearts, but commeth „

4 eTHsalme, ben this Psalme was wzicten,the temple was not budided. but the tabernacle ol Moises pet ul remained which; alibeit it The rabeecontinued not in one plate no2 in one tribe ( fox it was aisoin Silo aacle of and Gibion) pet had it one cercaine pꝛomise, that where soeuer it ies.

elitie' che heart f the ges 02de,

lopce

bigh, in the haue they feele ankes ches which coun tes of

nowt the

wert, there would the Lozd de pzesent; heare the pzapers of his people, accept their sacrifice and shewe him selse mercifull, as the text sheweth: V Vhere so euer I shall sera memorial cf my name, &c.Therefoze so long as it was in Ephraim inthe city ol Silo, the name ol God was there called vppon, che wozd of God was there heard, and the Loꝛd was there wozshipped with faith,pzaper, and sacrifice, c, vntill at length, when impietie and idolatrie began ta encrease, the arke was caried out ot Silo into the host against the Philistines, ind of them was taken. But when the Philistines fox this pꝛophanation were diuers wayes plaged, the arke was tran⸗ slated to the Gabaonites.Uhen ft had bene there a while, Dauid mought it home into his owne cicte,as it is wiitten, 2 Reg. 6. any there it came into his minde to build a tempte vnto the Lozd, Fox it was nat meete (thought he) chat he should dwel in a house made wich Cedar trees. and that the Loꝛd and Ring of heanen sheuls dwelbin a tabernacle conered with skinnes, And this purpose at

thefirft semed good ta Nathan the pꝛophet: but astet ward he was admonished al God by reuelation, that Dauid should not build the

temple, foʒ that was reserned fo2 his sonne Salomon to doe, which

was apeareable Pzince and not giuen to warre as Dauid was; Herewithall was added thatiopfull-pzomise of the eternall poste⸗ ritie of Dauid and his true sonne Chziltz 2. Reg.. Dauid therefoe in this THsalme,as it seemeth to — — of this pꝛomise: wherein he reioyteth, not onelp fox him selfe., but also soz the whole people of God, foz that God had appointed a — certaine X permanent, wherein he would

Aibeit therefoze chat Dauid doth here partly signifie that house which Salomon afterwarde built, pet specially he treateth vl the fruite that should come ofthe buisding of that cemple,namelp that the woꝛd of the Lozd should there be published ,; pzaper made, anv

| facrifice offered. This is that ioꝝ and gladaes which Dauinso m

rablp seceeth foꝛth in this Plalme, wh erh the dn mable goodnes — —

knowledge of his wozde, inreuealing his face vnto them, in pet swading their'hearts of tis good will tumatua ihem. The p apists dispute much of God but without the wozd x the true knowledge of God. They neither teach nan pet once rhinke what th witof God is towards vs. oꝛ what he will do vs foꝝ saꝝ they, we know not whether gad lone vs oz hate vs. And to this ens they blasphemoullp allege this saping out of Ecelesiastes: No m The mea knoweth wh*ther he be woꝛthy ol loue oꝛ of hatred, th other like — — = Fo? what is it to talke of God, if thou knowe not that his will is pace lo, comntbs ther to what end he hath ozdained thee? Thep-thknowe |} eth not by not God thus, knoẽ bim not at all. It is che woꝛd of God therfoze these oute that certifieth vs ofthe will of God cowards vs, what pleaseth oz ward things, gispleaseth him, what he would haue vs ta doe, and what he wil dg charis by with us. The barbarous & bzutish ignozance wherof hath byought 0 — fozch all chose monstrous idolatries in the kingdom ol Antichzif i whome God Theft which is fozbidden by p lam of God in the y. conmau doth fauour dement, is thought to be but a (mal sinne in comparison of the — many or hate. Eccl. ag murther;hozedom, 4c, Notwithstãding, suppose that this ci 9 maundement were not: what great enozniities,what hozribie im pieties wouldensue?- Me Could become is — VVharinesti bearesdestroping and deuout ing mhatiotuet then may mable bene. peatikevntoswinezwhich uhen they tume to their muff t fill Fes the word f if euery one could deuour lo much as might suffice al, they would dern leantenonefo2thereft;Therefoze,that our goods re in safety,ye rather all chat we haue is nat spoyled and taken from bs, it is the benefice of the stuenth pꝛecept. What a lite mould this be if out wiues were not in safety, if nur childꝛen were vntertaine, if mi migbt resist. the Wagistrate;and du what they listꝰ would it nott a contimiali hel?That we inioy therfoze true ę godlpmatrimony a The benefits that the common welth and the lawes are pꝛeserued, inwhich | efthesecond hytuhich we liut in salety, rest and quietnes, all these are the bi table. nefites ofthe second table. But let vs ascend to higher matters thing a The benevts Mbat werethis life if th firFrable were not?ifchete tre ne Sas lr, ge bots, no Church, no plate wherein the woꝛd might be published e el men taught? if there were no knowledge ol God, no inuocation o Gon f on, che but everp man had his peculiar idoll — Thtese are fartissions, u greaterandintore bopribleeuils, then those that are emma gospel; ams the fe ton table, and pet so much the lesse tegarded becaussTH}did che reh rina But il han the epes ol th spice, an vat reac

TAI 12327 PSALME,G)

jw rpg atom ethe enen Nbg muche moze geermus vntovs then if we wore eveay;houre in — — 1 1:31: - We ougbt ftrst cherfoze to reiayre sa these kun benefits which we intoy by the second table, whereby both out goods and budyes are in safety, Small benefites I call cham in comparisonof those The spiritu- | which we iniop by the first cable,wherbp God so abuudanily ope- all gifics neth the treasures e riches of higmercy towardes vs in reneiling: _ God | him(elfvarovs,incercifing vs what bis wil is towardsvs, what bon dy is he hath decreed to doe and how to deale with vs, in giuing vs his wo2d,faith e che holy Ghost, in hearing our pꝛayers e increafing dayly the Church by his wozd. These things are so great, that us hart can conceiue them, no tongue can expꝛesse them: wherbp our Y soules are deliuered from the tyꝛanny ofthe deuil, whereby we in · iop peace & tranquillitie of mind, ⁊ a good conscience, hereby also we attaine and retaine the true knowledge of God, & whereby many are instructed to eternal life. These thingsDauid beholverh with the eye of faith:these things he deepely-wapeth e considexeth th him self, # cherfoze ts stirred vp tu thanks gining;wbich the in · ward ioy of hart bimvnco,:Foz such are chikful in derd, wil which do embzace p graces # gifts of Gad, retoyte in the giuer. But such as fele not this iop, albeit they set fo2th this psalm td piping e linging, th 02gans and mincing mulicke neyer so much, yet ne they vnchankful,becaule they do nat vnderstand chese benefits, - These things J doe therefoze recite, that all men may beware althat detestable impietie and headspꝛing of all mischtese in the Church of God, the contempt 02 lothing of the woꝛd: oz that is tan horrible apostacie and a falling away from God, Mhen men mony re once come tothis loching of wozd, it is not possible that any chan oꝛ lincere cogitation of the sptritual life o>remifsion of (nnes the be $oulventer into their heartes, But alas, wesee-that there is noatterd thing at this dap moze common. Foz how wickedlpdoe che nobio Sab lity, gentlemen, rich g welthp, pea and all other inferiour soztes ishedt ol men at this day contemne the wo2d of life, the gospel of saluati- Gon on, the miniftery e ministers,moze efteming their earthly posses⸗ e fartis lions, wealth and pleasures, then all the (weere, comfoztes of the ane gospel? These th children of God are compeHedgo behold as Loth De Zodomires,not one]pvelpling,moleting molesting, and spitetully id @]intreatingchem: but also liuing in all testhlp liberty, and doing

43 A COMMENTARY YPPON what chey lift. Jewa&an hozrible thing soꝝ Duui d to al into aui · tery c murther: dar hom much moze hoꝛrible is it. thus ttrosfende against the first table, as the Angels did, and cherefoze were cat out of heauen ? But Dauid repenting returned vnto God & found mercie , And here the godly are so much the moze in daunger of this euill, by how much the fall is moze easie. Fo2 this venime so secretly infecteth the soule and lo crrepeth in by licle and Ticle, that it can not almost be perceiuev. TRL] Bows. I call it a contempt of the wozd,not onely when the wozd is ves king spised, derided, persecuted, but also when it is negligently and vn reuerentip taught, heard, and learned, accozding to the saying of other the Pꝛophet Esay: This people honour me with their lippes, but their heatt is farre from me. And this is the difference betweent those that are infetted with this poyson, the contempt of the wow} ere Imeane, and the childzen of God, chat as they are wholy bent to seeke and aduance the glozp of the euerliuing God : so are these either inflamed wich a diuilish desire to maintaine set foꝛth dam nable doctrme, wicked opinions, and false wozship , being whol giuen ouer to serue the god of this wozld and the ir god Mammon, seeking wich greedines and pleasure their owne perdition g dams nation, and so albeit they are alrtady wholy possessed in the kings dom of the deuill, yet are they merry and iopfull: but the end shall be such as foz their ho)rible example is sec foꝛth in the top ol th Dodomites. Let va pay vnto God therefoze that he will pꝛeserur vs from this impletie, und tet vs learne to sing chis Psalme with gladnes and thankes giuing vato him foz this inestimable ben# fite of his wozb and the pure knowledge thereof, whereby Ch the onely sacrifice foz our sinnes andthe sure hope of. ecernall life, is reueiled vnto vs. Let vs continually erercise our selues in re The word: ding, hearing, and mevicacing of this wozv, and let vs neuer thin mute con" that we haue atrapriedsufficient knowledge and castrhereof, I — "re. derde this wo is so plenteoussy set soꝛth in these aur dayes, > cised Ii pra · st ma steme to bing with it a lothing and contempt in manyꝛdi qused · it is not enough an hund ed times to haue read it, and a thousand] Z times to haue heard it, as in the daungerous time of tentatlons by exptrienes we keele. Mhereloze let vs abhozre the damnable im pietie sc loching and comemutag the woys ol lile, ond let vs em bzace that mot sdaet aigne vertue which is called the Reverenc ef che.wozd, Foz Satan sleepeth not, and in — — on - *

we bau onclp tn

7. Treid ed when they fayyth he; e meg . u. Radke 159 fi Wit

De like saying he hath in the Go. Psalme. God bach sogken in his Sanctuary, therefore | will reioyce. IMAhertin is contepned a comparison betwene his kingdom and other miqben end welthy A comparikingdoms of the wozlde. As if he should.sap;\ Pp kingdom is but son berwene a fmall anda weake kingdom il you compare tt with the pawer of be Gentiles other kingdoms of the wozld.But this haue J that all Rings and & he Ie kingdoms haue not, namely, that in my kingdomthe Lov him eie, the King ol alt Rings speaketh out of bis holp Sanctuary: © therefozemy kingdom is the kingdom os un, and therein I re: I joyce? Euen so here, sapth he, I reioycen dus whp? Because it was sayd vnto me: we will ger itto ci haue of the Lord. That is, God hath pꝛomised that we shall he chat people which shal en ter into the house of Lond. And should nat this cause my hit ort to reiopce? Foz when ⁊ behold all ather nations, I see them ae into be house ofthe deuill, and che tomples of Idols: I see they kuot nut the true Gbd,neicher noe they aꝛsbip him. Oveac tause haus TAcherekoze to retoce, betaust I haue the pzomife of Ga that of ball gae with my people into the house of the Lobe. Danid shewech him selse hert to retoyce and be glad o — fes 1 mt onelp that the Lozd had appopnted a place wherein he bene; Pould'be'worshipped,cuen the holy hell afSton: but aifabreauss de had the consent of his people soobeviently to ĩdyne uiii bim in the true seruice woꝛchip ofthe Lozde Olten times the Loma 'J defoze:pzannised hy Moises that he mould appoynt such a place f his Sanctuary as should be certatne and able foz tuer: aun hat | Gone a thousand penres togither the Arke of the Lozdwag cary* Pn 15 edhicher and.thither from tent to tent, from habitation la us hita tian, hauing na certaine place ta rest in ꝛ But afeerwardes it wos A Hewed vnto Dauid, that the Lozd would haut it rematue tu th bil Son; an that he would haus there atemple builded, whertin be woulu be wozipped. By this example me are admonished that — —.— not

wo + ANT

n they do so xololp ata negligentip pꝛay, trade, and sing this psatmg

Dhesa ate then grrat causes at ioy — co have aeces

A COMMENTARY VP.P-ON

heal wpntttogicber ub uebi — —

of "hh — —ů—ů—ů— — ro aloe the Lozp speakech; and therefoze no

Wa Arbe 24 il confent togithet ti

and one mind — the true seruice and wozship ofthe —

Chese wozdes: 1 veioyced When they sayd dc. feeme to be ve · ty simple and to conceine in them no great matter. But if you loks into the ame withspiritualbepes; there apptateth a wonderfull.. greatmmieftie in them; Whirh'becaust' out Papistes can not see,

And other, that a man would thinke there were no tale so foolish 03 vaine;which they would not either retice oz heare with moze cou; rage delight. Thele mozdestherefozemust be vnfolded & lapy oze che eyes of thefapthfal. Foz when he sayth we will goe into — — thing can we lee in these wo2ds; if wo doe bac onelp beholbe the tones. tymber, gold and other op nameuts ol che materialltemple? But togoe into che house of the Loꝝ sicenefiechgnochermanerofthing: namely to come togither where we may haut God pꝛesent wich bavheare his mo: cal vp! on his haly name, and recsine belpe and (accdur in our neceslitit. Therese it is 8 lalse deũnttiom osthe templie which the Papists maker 2hat it is xhouschatlc with Kones'th, cymber to the of God.UUhat this temple is they them selues know not. Fon th temple of Salomon mas not therefoze behutifull, because it was a. doꝛnen wich gold and siluer and otherpxccious oznamients:but thi teu beanie ofchaccemple was; because-inchax- plate the c up bearvihe wozyofthe Logy;calted von his name; fuund hun mer etfall;givrinit peace and temission uf flanes,+c.This is rightly ti behnlo the temple, and not as the visured Bishops behold cheir6 volatrougiromple when they tonsecrate it.

ume tic Lot tzeare this consulation, chat he is our God, which will hearevs;which will veliũer us in the time os trouble, which will foxgiut vs pun sinnes, and at che tust will giue bs everlasting life. Foz these greut venesices (fapth Dauid) we giut chanks unt Gi, and we teioyce chat we map come togithet into — ag wherein Godwwzkerhail thase things bycht pomtr of chey Fd) itta che wozpalonewhepehp me nue wherevp wt Thisib4 mne wherrbphe drstdwochrhele grent bench Ne fait

dfh Th. and wel king bene fim vhe | ther often they pour own ratio Fer, T godly ofthe wand Lozd times and co much was 0; and vn tertait nifestc Noteci wer. J ring ar now |; wont te continu

ol bis loi andloge vporvs, Thus Dauidunder thest wozdest

The kouke of the Lord, compyehendeth-Godhinselfs, his ev s ad his wod;wherevato rhe Sad Hoch is dedicated, in the which ©

we shoulo ref} from other busines andharkenvnro the Loo speas king vnto vs. This is to go into the houst of the Loꝛd. and fog this What Dauid benefite to retopce and giue chanks vneo him. - Foxthis is an ine: —— by Liniable benefite and tannde be bocnppebh enden ol the wiokeds But en the godiy onely doe know the wo d and what beuelre then beretut thereby. And this t<eLo2d alfopequirech'ofhis people when he so

often commanndeth-in che law they should come togither, that they'shonlbreloyce befdꝛe the Loo, they should p2aise andmagnilie his name fox his benefites and greate merciexso plenciully

poured uppon them, And to this Druid alid pronokech'vs un dis

owne example, that wich reuerentt, an as it were with an aum

vation weshould exult and re iupct befoze the Imam

Verse. 2. . Out feetc shall ftandin thy gates O Ierusalem.

The Pꝛophete Dauid tetiteth here the common hayte of thbe godly, that ihty would num abide e sinfastly perseuet in-th houss ofthe Lozd which be had appointtd in Zerusalem, and would nat wander any moze fromplace to place an they had dane, because Lo2d had there stablished his Sanctuary, which befoze was often times remoued & had no ceraine resting place. This sktablishing aud continuing ofthe Sanetyaypin one tertaine plate pꝛenniled much fo2 the confirmatton of thetr faith, Foz icke as when Arke was oariedfronrptactco plate, theit faich mas alwaies watlfring and vnstedtast: euen so-after that God had chosen vnto him selse a tertaine habitation he gaue thereby vnto them a moꝛe suti 4 ma; rb nifesttestimonp that he would be their enerlasting defender and I Notecto. CAberebp their faith was tablished and confirmed fox wer. It is no marnell then that the people with such great reioy⸗ ring and thank lutnes vnto Gov, do pxomisechar the ir feeteshould now stand sure and stedfast in the gates of Jerusalem, which were wont to runne hither e thicher. Truch it is that the arke did long continue in dio. But because the L 02d had made no mont ton | terning chat platt here could deino Nabtlicte of tatthia ch harrs = mY [ theyeoply. Anv agatns;boratle ic was ain of the M ö tone b,.._. bx cost brauen Wil Ahr f, fun Lhdow alight thru a taichfull teing lurriy granneb vpourhes 5 |

Standing feete what

they signifie.

chat their seete should neuer remove againe, but fandRedfaf e tere in the gates of Jerusalem and in the house of the Lozd ; fo this ftanding signisieth a constant # a continuall abiding so euer But nowfoz as much as Chꝛist, in whom dwelleth the sulne⸗ ofthe goodhead, and which is ÿ true Immanuel dwelleth emongl us, we haue a farre greater cause to reiopce then the Jsraelites

had. CMN berefoe me map seeme vnthanksul, pea blockish and sense: les if ches prothile: Iam with you vnto the end of the worlde, d

nat stirre vp our hearts to mager and glavnes, especially i we see it thankfully and with publike consent receiued of the people, Foz that which we rehearsed euen now concerning the rest of the LoTHm.,isalcogether fulslled inthe person of Chzist, as it appeareth in the 2. chapter of Esay: His rest ( faith he) shalbeglorious, Qhere he speaketh nat olthe bur iall of Chꝛist (as some doe fond: ly imagine) but of the exceHency and dignitte ofthe church, which Gould afterwards follow, The glozp and bewtie whereof since by the greatmercy of God we haue seene, let vs be chankflill chere

+ fore, and besech him that he will make perfect that he hath begun

apptesse th Church is to

in vs, chat our feete map alwayes be stand ing in the courts of the Loꝛd, in che C hurch and congregation ol the faithfuH , where m may sind God, where we may heare him calling vs, teaching vs; comfo2ting vs, and succouring bs,

Ferst. 2. lęrusalem is builded as a citie where the people may come togither to worthip God. ha

This verse is an exposition 0). amplication of the verse that goeth befoze;As if he said: our fece shall Rand in thy gates (I say D Jerusalem, which flourishest and increasest in all felicitie. Fe where the woꝛd of God flouricheth, there shall the common welth p2olper,accopving to the say ing ol our sauiour Chxist: Ficlt fecke the kingdom of Godi & all chingschalbe ministred vnto you;amt pet so notwith standing. chat this saying also of. out sauiour re ma neth alwaies true answering vnto Paule: My power is made pate sect through weaknes. Fog albeit th wald pothdayly vert & crow ble the church many waies, yet notwithstanving th more the aduer

plant, to water and to encrease the Church. The Decians, Maximines, and Domitians, those hlondy andmightp tyꝛaunts, howe cruelly went they about to abolish fo euer, the name of Chzist? But the woꝛd and the Church of Gov, as a palme tree, the moze it was oppꝛessed, the moze it stourished and encreased, maugre their malice and tyzanny, as the sigurt of the people of Israell doth declare, Fo2 so sapth Moises: The moze the Egyptians did vere Ed.. them, the maze they multiplied and grew. To this agreeth also the saping ofthe olde Church: that the Church is watered with the blood of Partyꝛs. The tause of this miraculaus building is, that where so euer God is beleued andhis woꝛd had in due reuerente and regard, there must needes followe a vittozie,albeit the Sainctes be destroyed, slanne, and seeme vtterly coperish: pea albeit God bim felfe seeme to haue fozsaken them, and with chem to be oppꝛessed and ouercome. Foz su it ts withGod, that when he seemeth most weake, then is he mostrong} v when he is oppꝛes · sed in his Saincts, then speciallp he liueth, triumpheth, and is tx⸗ alted in them, and in diminishing he molt mightely increaseth. | Ol such a maner of building speaketh Dauidalsoin this place: that albeit Jerusalem was compassed about with so manp ene: Terusalem for mies and idolatrawgreligiong, notwithstanding there the woꝛd in the midds of God @ true religiorflourished. Who then can pzeuaile against (ber aducrvs,when'God is so with vs? And this is the-true building of Je: 16.07)... msalem.Tothe which the Rings gathered them selues, aud con- mightely — | spired against it, but they were suddenly dziuen backe and could sper ed. not pꝛeuaile. We allo in these our dapes by aut owne experience haue pꝛoued that the mote the aduersaries of the wozd doe rage, the lesse they pzeuaile against it: pea so much the moꝛe it flourteth and encreaseth. And what else doch Satan our perpetual ads uersarp bꝛing to palle by his continuall tentations, but diue vs to search the woꝛd, to learne to pzap,to beleue, to hope, it. ea the trosse and opp2esston of the Chꝛistians is the exaltation and tri umpb ol the Church. Let the aduersartes then doe what they lil: tertaine it is that th moze we are cast downe, the moze we are raised vp. Fo) there is no power against the Lozde; Chꝛist dur caps taine and our head hath a power aboue all power whereby he lifteth vp those that are castdowne: whereby he taiseth the dead to life, and thosecharare.opp2essedand overcome; he maketh able wich ioyfrll vict0zp toouercome, Wr Gov, c is. his ili.

The proper yzoper office to make all things of nothing, and likewise of chose

office of God.

thinges which be, to make nothing. . 111. | Thus Dauid settech forth the pꝛaise and commendationof:Jerusalem.F02 what a great bonefite and blessing of God is it, not onelp to leaue a certain place where the people map cometogither to serue and wozship God, but glsoacertaine sound ofrhe pzesence of God by the publishing of his woꝛd / ¶Ahen he saith:Thists my reft, here will Jvwel;here will Jspeake, here shall be mp woꝛd g my spirite,chenaltis:(dfe: chen whac moꝛke so euer it be, though in outward appearance it serine neuer so smal, it is better then all the treasures ofthe woꝛld: then che cutting away of the fozes kin ofthe pꝛiuy mfbers is ant acceptable wozthip vuto God. To takt bp a strawe from the earth, if God so commaunded, is a greater x amoze excellent. wozke, and ailo a wozship moze-pleasing God, then all the glicteting wozksofthe whole-papacy, which-haue no ground of the mad of Mod. This theheathenvnderstood not, any therefoze they contemned Jerusalem, and marueled why the pes: ple should resoꝛt thether certaine times ofthe peare,rather then to ocher cities. Like as Naaman Cirus thought at th beginning that

the waters al Damascus. mixe no mme then the waters of lots

dane: but he had no commaundement of the Led that he shoulde wach him selle in those waters fo2 the clenling of his lepꝛosie. It is the woꝛd alone cherefoze that maketh a difference betwene che Church of God and the Gentiles, Papistes,and all the Antichz4sian rable,By this woꝛd it tudgetb, it teacheth, it baptiseth, it db stributeth theLozds supper, it tomloꝛteth, it repꝛaueth, it excom · municatetk, c. -331631%

Thus (I sap) Dauid extolleth and magnifieth his Jerusalem: first in respect ofthe spiricnall building cherof,because there is the kingdom and pꝛiesthood, there is the woꝛd & wozship of the Lozd: then also in respect as wel ofthe material building, as also of thole things which pertaine to the goed gouernment of a city, as peace and bnitie Jaweg-and fudgement: but pꝛincipally hespeaketh not of chat building, and therfoze he saith: It is edified as acitywhere all may participate togithet, that is, may come togither to woy chip the Lozd, Foz there was no other place in al the mold where the peoplemight come tagither to celebzace the name of th Lend, but Jernsalem alone. So thatthis verse is as an exposition of that place in Exod. VVhere Ishall leaue a memotiall of my _

' THE” 122 PSALME” + 52 there will come vnto thee, &c. As ifhe saib: that plate is Jeru salem, in the which the people of Gov mu congregace cogither, toheare his wozd,to celebzate his name:where also che Lom him felfe hach pꝛomised to dwell: whether the people do flie in all their necessicies,to call vpon God soꝝ help andsuccoure,xc. This is the glozy of Jerusalem: to thewhich-all the glozy of che wozive was not able to be compared. Therfozein S. Matthew it is called hojy, ia so magnisted here of the Pꝛopbet: Albeit it waFafcerwary hozriblp pꝛophanedot the Genciles, But whp doe the people gather togither in this place?

FVersi. a4. VVhereunto the tribes, euen the tribes of the Lorde goe vp fora testimony, or to testifie to Jerusalem, and | topraisethe name os the Lord.

"This verse allo conteineth in i the woꝛds afozereciced out of Exod; VVhere I shall put a m motiall of my name, & c. Foꝝ this numoꝛiall signifieth the whok: wozship of God, togither with the won: that ia, the pꝛeaching of re pꝛomises and the law, with the miniSery obthe pꝛiestes, not Al in the sacrifices of the law, but specially in the chiefeftsacrifi;5s of all: that is, of the celebꝛa⸗ ting # p2apling the name of ty. vl. In the which were set fozth spirituall consolations of victo?y against sinne and death, and also tempozall,concerning the kingdom and political ozder. These benefics he sette:h foxch when be speaketh of ascending vp, and maketh acomparison betwene; crusalemandother cities. As if be said: Other cities may flourish with riches and power moze then this citie,but this is it to the which the trihes doe astend: not as they doe in ations, but the tribes of the Lozd, which the Lopde him scifehath chosen to he his people aboue all other natiuns ofthe earth,and he ta be their God. And here he doth not ex: — — the Gentiles and did aflociite them (clues vnto tis ptople: for he speaketh simply of those

Ierusalem the holy ci tie.

that did ascend vp to heare the wozd and to inuocate the name of _

the Loꝛd: as the woꝛus that followe do declare.

Fra testimomy vnto Istael, & to ptaise the name of the Lordi Ubereby he fignifieth no other thing but that there was a platt in Jerusalem appointed ofthe Loꝛd fox the pzeaching of the woꝛd andpzoyer, Aud this is: wozthy to be noted, 15 vo speaketh

The chick

seruice off

Coda topreach the ,

56 A COMMENTARY YPPON ok no mot kindes.offacrifice but of these two onely, Ve laith not

word & pray — bvü— God that sacrifices should there

flaine,incence offered, oblacions made, andeuery man shewe him selle chankfullvnto God with his gifts. Of these things he

maketh no mention at all: albeit they were commaunded to be

done no whert else but in the temple. Onelp he speakech of pꝛea⸗

ching che wozd and thanks gining ;03 pzaper, And albeithe rex

pꝛoueth not thele sacrifices, yet de plainly detlareth that thswnme

e true religion in: to heart the Lende when he speaketh vnto vs,

To testific what it (ig nikfieth.

and to inuocate and pꝛaise his holy name.

This is it fo2 the which Dauid so highly pꝛaiseth his temple, (which we allo ought [pecially to beholde in our temples ) that the tribes doe ascend vp thether to testifie vnto Jerusalem: that is, to teach and to heare the woꝛde of God. Fo2 sohemeaneth by this woꝛd C testisie] as the Hedzewes haue many woꝛds to signisie the ministery ofthe wo2d and doctrine, To vtter, to pꝛomise, to con fesse, to sitte, to iudge, to testisle, to teach, all these woꝛds ineffere

doe signisie as much as to pꝛeach 02 publich che wand. The pꝛea

chert are witnesses to the people ofthat they knowe: whiche is not sene noꝛ felt, but beleued, They are also mitnesses which heare the woꝛd. Fox when they beare it they testiste o beare mitnesse a: gainst the deuill, the kingdom ol che wozld, sinne and death: also againft adulterers, murtherers, theeues, false bꝛethꝛen, t: fo the gloꝛy of Sod, the aduauncing of his kingdom, chastitie, innocew

_ -cie,charicte,4c. F02 God is inuisible,anv therefoze when they are

heard which teach and pzeach vnco vs the woꝛd of God, then God him selle is heard. Fo2 he can not be heard but by witnesses, am (as S. Paule calleth them) by his messengers, That which is taught them in the Church is tnuisible and abfeqe, and therefoze can be appꝛehended by no other meanes, but by the tefimonp. of the woꝛd. Da the whole Golpellis aceftimony: fog it speakech of things absent, and it is nothing else but the preaching of faich, 8 the mple and ignozant concerning this wan [ teltifie],

This is the cause then why Dauid soretopceth, namely that his Jerusalemwas butlded to this ende, that the woꝛde of faith migbt there be pꝛeacher, whereby th people might learne to knai wwhac the will of God is, uh at he intendeth to do with his people; What punishment and plagues he thzeatneth to the wicked, —

this meathing is the tetimony which Dauid berg trated. made vnto the childzen of Jfratll gathered togither in this place: whereby they were knowne to be the peculiar and rhosen propte of God from all other nations, as he saith in an other Plalme: He hachnotso dealt with ruery mtion. Wherfoze we also haue great caule to acknowledge the rich blesling of God, that thwozd of God is now purely lincerelypzeachedemongst vs, as it mas then in Jerusalem,and the sweete pꝛomiles of the Golpell founding in the eares e consetences of the govlpto their singular com fozt and consolation:also the th eatnings of God published, wherbythe wicked are called to repentance and che godly kept in the frare of God and maoꝛtisication of the olde man-chzough the assistance of the holy Ghost, whom the father through-Chzift and soꝛ Chziftessake,poureth vppon them aboundancly which willingly and gladlp receive this cestimony,

This is one part then ut the true woꝛship of God, to learne the way how to wozship Gd in such soꝛt as best pleaseth him, which consisteth in teaching ofthe woꝛd e hearing of God when he spealeit vnto vs by his witnesses, and therefoze the Deutll vesireth nothing is much as to hinder th pzeaching v hearing of the wozde. Fox this cause he tayseth vp, ( as pe heard in the first THsalme) ly lig lippes and deceitful tongue: he stirrech vp the wozlde with swom and power to oppꝛesse the godly, and tuen in our selues he goeth about to deface this kinde of seruite and wozship of God by our deutlich contempt and lothing of the same. But contrarimise, tabuild Churches and gozgioufip co decke them fo the maintenance of masles, oblations, false wozship and ivolacrie,alt this be canabide well enough: fo2 by these thinges he knoweth that his strength ts not diminished, noxhis power weakened. But when the wozd of God is pꝛeached toncerning remissionof sinnes, the righteoushes that commethby Chzist and life euerlasting this doctrineveftropcth his kingdom, This causetij him to tage and to seeke by all meanes possible.how he map hinder the course ol the

golpell. The other part of the wozlhip of God is to pꝛaise the name of To give

the £03d, This David maketh the second kinde of woxship. when de commenderh his Jerusalem, And here againe note that he spea

keth nothing ol the sacrifices of the law: loz albeit he voth not di commend them, (as I said befoze ) pet he reckeneth them but as

thankes to the Lord is a stuite of che word.

Lhasfe in cqmparison of che woꝛd aud the fruite which followerh thereph, which is thanks gening!Anv if he hadnamed che sleying ofsacrifices, tuery man had not bene able to serue God with that kindevfwozshippc; Therefoze he requireth nothing elfe but that whirh they were able to do without great charges, which pet not: mithstanding very few did. Pe did not condemne the building of th tempie which after wards should be done by bis sonne Salomon but did carnestiy vefire the fame and the eause why he did desire in here you ste, name ln that firstthe namt ol God mighe there be pꝛeached, and then that God might there actept the pꝛaiers ot his people, with pꝛaise and thanks gruing lor his benefits receiued. Hitherto we baue heard dow the Pꝛophete extolleth and mag: nifiech the incomparable gilt bene lit of God, che woꝛd J meant wich thanks and pꝛaise vato God fox the fame. Foz that is a bene fie and blessing in dede which is knowne and acknomedged sors be. All che woꝛld, as we see, is full c euen glutted wich the benefits of God: notwithstanding it remaineth still in such blindnes that it knaweth them not to be the gifees of God „and therefoz eit taketh and useth them no otherwise chenhogges doe their dꝛaffe & swilh But Dauid setth that God had geuen him a kingdomywherinths pure woꝛd of God and true religion flourished. This great bent site he acknowledgeth, and there soꝛe he so retopceth and magnifh ech his Jerusalem, as a place appointed by Lozds' owne mouth where the people might come togither to heare the woꝛd of: Goy and ta giue thankes-vato God fox his benesites: out ofthe which place it was not possible to find-God. The Gentiles, bacause they vad noe the moꝛd, noꝛ this hearing whereof Dauid here speaketh could not find God. ereby we may fee hau hoꝛrible a thing it is to contemne andtoloth the woꝛd. Fox what can be moze hozribll then that man ameake creature, nothing but earth #dust; should folift vp him selfe in pꝛide, chat when the maieftie of God spea keth & most louingly inuiteth him toheare,be will nat heart. m pet we see that there is nothing moze tommonthen this impietie] this hozrible contempt, this deuilich lothing ofthe woꝛde of Goy emongit all soꝛtes of men. The cause is,fo2 that we heare notche Loꝛd speaking nom umto vs in his Maiesty, as he spake iath most Sinai, at what time the people mere astonished # trembled at the terrible voyce of the-L.o2d, & pet how soane hadthey foxcoteen tht Lozd, and murmured both against che Lozd and against Moises

Thus

Thus in his Paiestie he speakerh no mote, but he speaketh nowe vnto vs by men, ann therefoꝛe he ia contemned. Hozrible'it is that Sodome was barnt vp with fire from heauen, Doꝛtible it is. alsu that the whole woꝛld was destroied with water. Moꝛeouer ss daily examples of impiety and wickednes, as murther, whopedom, ic. are such that they can not be heard without hozroar & trembling, But how hozxible so euer all these thinges be, yet is it much moze hozrible tocontemne God when bp his wozd he syeakech vnto vs: which al the wozld doth at this day, not only they which persecute th wozd with open tyꝛannp, but such also as are tuen emongst vs, at th beginning seemed to receiue this doctrine w greatreiopcing,

Wherefoze Dauid exhoꝛteth vs in this THsalme, with thanke⸗ fulues to acknowledge this singular benefite of the word, and to beware of the haꝛrible contemꝑt chereof, Howe much better is it to suffer pestilence,famine and the swoꝛd: howe much moze toierable fox Dauid to become both an adulterer and a murcherer, (0 that chere remaine areuerence tothe woꝛd (which repentaunce necessarily i ingech with it) chen to fall so farre as to contemne the wozd? Fox this is ta heape math dpon math: lcke as it is to heape grate vpon grace with Dauid, to hold fast che word, and wit ball to acknowledge the great bene site chereof,

To be b1iefe, like as there is no greater toy and seliritie to the god then to heare and ts know the voyce of God speaking vats them, offering, grace, peace, remission of sinnes and life eyer lasting: so can there be co them no greater crosst chen the come tempt of the wozde. Foz what doest thou else but contemne Gov him felfe,yearrucifie againe che sonne of God, and treade thy Sausour bnder thy feete, when thou contenmest the wozd of God, which fo thy saluation, is reueiled Folfered-vntothee? No moꝛ⸗ tal man can abide such intolerable contempt, as the Lo2d our God continually suffereth. Foz he is patient, and would that we should conuert and repent: but he payeth home at the length, as we may see byche fall of the Synagoge and che destruction of Jerusalem. For Chꝛist plainly sheweth that the cause of such hoxrible calamities was, foxthat they did nat knowe the time of their vilitati⸗ on. Let vs learne then, by these examples, what a great blessing: it is to heart che Loꝛde our God syeaking vnto vs, and as a — der mother with her childzen, molt louingiy talking with a is i; which David meaneth then he speaketh of the

ascending vppe ol the tribes to Jerusalem and to the house of the Lund, to testifie vnto Israel, that is, there ta teache and to heart the woꝛd of the. Loꝛd, and to giue thankes vuto himfoz his benefites; This is that citie cherfoze that is wozthp to be decked with all pꝛecious oznaments. This is the people of whom our Sautour Chzilt sayth: Blessed are they that heare the word of God & keepe it with a good bearr. Pere is the kingdom ofheauen, here tis the true paradise, here are the open gates to euerlasting life.

FVerse. r. Forthere are the seates of judgement: euen the seates of the houfe of Dauid.

This may be vnderstand both ofthe ciuill gouernment and alsũ ot the Church, but specially it is spoken of the church. And here note that judgement is taken fox doctrine. As if he sapd: This is the glozy ofthis people, that in this place is stablished the chayꝛt

and seat in the which the woꝛd ol the Loꝛd is published e taught,

weake conscientes comfozted and instructed, and the way of salua⸗

tion lapd open bnto men. Likewise in the first Plalme he sapth:.

The wicked shall not stand in iudgement: that ia, they doe not perseuer and abide in the doctrine of faith, andtherefoze they are

as chaffe which the winde scattereth from the face ofthe tarth.

The Church of Rome wil nowbe called the seate ol iudgement, and tuen there also che Lo2d had once his seate: but nowe thzough wickedyactring and damnable idalatrie it is che seate of Satan; the rhayze ofpettilence and a denne of wicked spirices. This is

then the true sense and meaning of these woꝛds: In this place the

woꝛd ofthe Lo2d is ful filled, pʒomising that he wil leaue a memos riall af his name. Foz here he is to be founde, here he dwellech; Therefoze here is lile, here is saluatian, here is remission of sinns; here is the tyanny of Satan vanquished, et. Foꝛ all chefe he mea, neth ruhen he nameth the seaces of judgement, that is, theavmbs nistration of truth, the ministerie of faith, the vopce of Gods ma iestie speaking vnts his people. Foz (as I sapd)iudgement sign steth here found & sincere doctrine concerning grace, saich, word, magistrates, einill ozdinances,qc. Where this doctrine is, there are the seates of judgement,” As we also map nowe gtozp of our Churches soꝝ che sincere doctrine wherby men are cruelp-caught: out of h wozd concerning grace;linne, rightedusnes, faich,wozks,.

obedience.

obedience to parents and magistrats. This doctr imis as it weare, a bzight sbining sunne, from whence the Churches doe receine their light · And contrarywise where the woꝛd of God is not, thert are the seates of imquitie and ol Satan him selfe: Foz the woe maketh the seate, and not the seate the woꝛde, as the Antichz istian Church of Rome most damnably teacheth. Now, whereas with a repetition he addeth: Even the (cates of the house of Dauid, this ts the cause foz that he looketh to the pꝛomise made vnto Dauid, namelp that the seate of the tabernacle 02 the temple Gould be builded by his sonne Salomon in Jerusalem, where iudgement would be exercised, that is to (ap, mens consciences comfozted, terrified, instructed by the woꝛd, and also because the Loꝛd would that Dauids posteritie ould reigne af: ter him, vntill che eternitie of the heauenly Jerusalem Could be reueiled. here is the image of the heauenlp Jerusalem also to be consi The image dered. The earthly Jerusalem was builded on a hill, fo that there of the heawas no accesse vnto it but by ascending vpward, The celestial Je- _ : rulalem is builded in he auen, whereunto none can come, hut by mounting vp with alacritie of spirite, out of this earthly mansion and'cozruptible life, and there foʒe no tarthly and caruall men can come there. The earthly Jerusalem was builded as a citte fo; the people of God, where they might meete together to serue + woz⸗ ship God. Like wise the celestial Jerusalem is bhuilded foz 5 tribes ofthe Lozd, the elect and faithfull people, there to meete togither, first in this life by faith, and afterwardes by eternall societie both

- in soule body. This Jerusalem Saint Poole meaneth uhen he ,,, .

saith: If ye be risen. againe with Christe, seek for thole thinges which are aboue, And the authoz of the Epistle to the Hebzues, admonisheth vs that by faith we are already come to this heauen- ,,,, ,. iy Jerusalem, Ye ate come (saith he) to the mount Sion and to the ge af the living Cod, the celestiall Jerusalem, and to the company of innumerable Angells, and to the congregation of the fiist borne, which are written in heauen, & to God the iudge of all, and to the spitites of iust and persect men, and to lesus the Mediatour of che new e testament, & c. The earthly Jerusalem celebzaced the name ol the Loꝛd with p2aise and thankes giuing in the congregatien Aube beanenly Jerusalem the Angells and company ol holy spirites doe pꝛaise and shall pꝛaise the L ond fox

tuer moe. The eavthly Jerusalem had in it the Rafeof David The beauenly Jerusalem hath the thoneof Chꝛisl the sonne of God, the Ring of Kings, the Lozd of Lods, of whom Dauid was a figure: The carthly Jerusalem had tribunall seates where all things were iudged with equitie. The celestiall Jerusalertthath the tribunall seate where judgement is 4 shalt be mot justly pꝛo⸗ nounted vpon the vmuersall wozld,andvppon all men that either haue beene, be, 02 Hall be. The Loꝛd graunt with an inuincible faith we may mount vp to this celestiall Jerusalem, citis of God where are such ioyes # felicitie as neither eye hach seene, no2 eare hath heard, noz tongue can tel, noꝛ pet heart can think,

Verse.6.- Pray sor the peace of E. let An prosper a 1 loue thee.

To pꝛay soꝛ the peace of Jerusalem, is to pray fo2 the rafetie, pꝛolsperitie and welfare of che Church of God, that Satan haue no power to hinder the course aud fruice ofthe woꝛd. David sawe;, fir in spirit this hoztible contempt of the wo)d and ministery: # mozeouerhe saw that this glozious gift could not be pzeferued by mans diligence: Therefoze he goeth about here to stirre vppe the harts of men to pꝛap foz the pꝛeseruation ot this gift, As if he saidt Here is the Loꝛds owns seate and thzons of iudgement: notwith⸗ Tanding how few doe reuerence and regard it as they should doe? Pea, the greatest part ol the woꝛld hateth it, and wisheth —— sab? uersion therof, herfozeJ ethoꝛt yon O pe litle flock, to and reverence this seatezto pꝛap fo} the ee omg td: falute it, and to sap: The Loꝛd out of Sion blesle thee, as this citie ssdurisheth, ye haue ) Lopd bim self — — giuing victo2y against all the assaults of Satan, against terrou of conscience,#c, What cause baue — prog by oy —— of thts eitie wherdy pe toy fuchhementy deneltes⸗

en the church of Gol a gs — it cannot go wel with any perticular member thereof, N maruell then why David (6 | earnefffy exhozteth alt the faithfull to pꝛay fo) the peace and p2osperitie ot the Church. Mheresdꝛe if we will pꝛayas — * to do, ue must first an pꝛincipally commend nate Gov the common Kateof the churd h. F oy he chat secketh his dune welfave und netz — — —e— —

him selle to be vopd of all sense and 3eale of true piety, but also the; — e himselle ate in baine Polite bim noching. Let them prosper that loue thee. He witheth bnto hem which loue che woꝛd and reuerence this seat, that God would ble sse them wich all maner of blessing & felicitie. And this pzayer is very necesary. Foz wesee dayly, howethe true p2ofeflo2s ofthe Gospell ite iu daunger by the ministers of Satan, the enemies of God & his truth,on euer y (ide, which could be content rather to haue che Turke to reigne ouer them, pea the deuill him selfe and all the furies of hell, then co see vs pꝛosper, and the Gospel to flourish, least their cursed wozkes ofdarknes and infidelitie should appeare vns to the wozld, F erse. 7. po be within thy walls and prasperitie within thy aces,

Nowe thatche 39,ophethath exhozted all men to pꝛay fox the peace and pꝛosperitie of Jerusalem, he turneth vnto the citje, and doth not onely wish wel vnto it, but also he sheweth vnto other how whey sould pzap foz it. The summe whereof ia that true religion map flourish: the ministerie and ministers ofthe woꝛd may be de⸗ fended againft the false pꝛophets, that concozd map be maintained tmongst the pastoꝛs and p2eachers ofthe woꝛd, and that the ciuil gouerument may pꝛosper. Howe necessary this pꝛayer is, experience daily vs. Fe where these 2. chings are, namely contoꝛd in ch, and peace in the ciuill tate, there can no good thing be lacking, cherfoye the deu fo busily labourech to trauble the peace ofthem both. This was the cause — there was such a multitude of false pꝛophets, rebells, ę seditious persons emongst this people, as p stozies do testify. her soꝛe David being caught by his owne experience, pꝛayetb fo2 these 2.thinges: without the which the woꝛld is nothing els but a wild desert. |

Example hereof map be unto vs th late times wherein we lined pnder the Pope befoze this light of the Gospel beganne to shyne. F 3 + the _ doctrine of the — — was a could the Pope & all his shauelings doe one verse did righely bavertavoriponghant he eee thas5bey wers not able — EINNT IC Abbe the strong mighty delusiengof che deuil oucrfto

2 A + COMMENTARIE ven

wol, as in pllgrimages, where they maintained most damnable idslacries and caused the people to ado1e the wozks ol their owne bandes, and if any man spake against chem, he was by and by tas ken and burnt as an heterike.So true is it, that when the woꝛd is once lost, the wozlv tematneth in most hozrible varkenes and can doe nothing elle but abuse the giftes of God, and so fallech to most detestable impietie 02 else to desperation, This Dauid fozeseerh, and therefoze he pꝛayeth so earnestly foz the p2osperitie of Jerusalem, fo} faichfull pastozs in the Church, and godly Pzinces in the politike state,

Ferse.8. For my brethren and neighbours fakes, I will wish

thee now prof; peritie.

Pere Dauid sheweth che cause, as he doth also in the verse fol; towing, why he pꝛayeth thus foz Jerusalem. As if he sapd: In that J wilh that peace map be in thee o Jerusalem, in that I desire thy pꝛospcrity and wellate, I doe it foz mp bzechzen and neighbours lakes, that is,fo2 my fellowes and companions in faith and religt on. And here in his owne persoa he sheweth the commũ complaint of all those that rule either in the church, oz in the common weale; oz in families, which is, chat che greater part of men is euer peri uerse and wicked. The godlppastour when he goeth about wich great care & diligence to refozmethe cozrupt life and wickednes of the people,seeth notwithlkanding chat the moze part stil re mai neth peruerse & intractable. The Magistrate traveling with li care and diligence in his calling, indeth the people disobedient fnco2rigible, L ikewile is it in houshold gouernment. What vw faithfull seruice shale thou stade euen amongst chose whom thot though test to haue found mot true and fatthfull? Hereof it com meth that many are discomkozted and vtterly discouraged, let tug so litle frutte and saccesse to ensue of their godlyrrauels, Mo withstanding we lee it can not othe rwise be: Foz Satanour-perpetuall enemy craseth neither night noz day to stirre vppe discos and peruerse opinions in th t Church: in the ciuil tate stubboꝛnt and disobedient persons, in houshold — — am viifairhfull es, Here wemus looke with David, ut is the greater part, which (s ecef Wieder bir twour bjerhjenit | hours, Do doth Paule in the 2. Tinioth. 3. Fer the clects suke Tus | *

stayne

fustcpne and suffer all things, sayth he. Foz il it were not soꝛꝝ their fakes,who would willingly cake vpon him the office of a pastour 02 pzeacher in the Church?! These, the elect I meane, the Lozde hach here and there fparsedemong the wicked, as ppectous stones inthemiddes afthe eatth. Therfoze thou must not think to preach to these only, which were to be wished: but thar can not be because they are mixed with the vngodlp multitude. Likewise,when thou rusa- | art called to be a ciuill magistrate oz. agouernour of 8houshold, es in | thou alt not finde all co be pzecious stones, gold oz siluer: but let it suffice thce if in a whole multitude ( as it chaunceth in mpnes) than lind but one veine of liluer, oz emongst a great deale of earth. wish but one precious fone. Foz the greatest part in the Church is he⸗ ; I reticall e godles:the least part in the ciuill state obedient i; louing ofvertue.Hereofic commeth then, that al things are ful of trouble ta the godly pastour, the Pagistrate, the housholder, because the wicked with such successe contemne and disobep all godlp oꝛders. Notwithtanding,thou man of God, stand in thy calling do thy duetie,p2ap foꝛ peace, exhoꝛte, counsel, repꝛaue chose whom thou halt charge ouer, Foz since that nom by the woꝛd of God church - is some what purged of salse religion, superstition and idolatrie, e the Pagistraces better instructed of their duety and office, Satan rageth as a strong armed man, keping his house when a stronger commeth.Be strong therefoze in these tentattons, and think that, as these things are not begun by the power of Satan, so-though herage againft the same neuer so much, thou must not be discoura⸗ y like f gd 02 flacke the Lo2ds busines: but first ferue the Lozd and then tent hd b2ethzen and neighbours. Foz their sakes the Churches must” at vw be instructed, the common wealth gouerned: not fo2 the wozlves - \ thotf sake and the vngodly multitude, fox it is not wozthie that a cheefe - com | dould be hanged, an adukterero2 murderer put ta death: but the des Lud in heauen and our bzethzen g neighbours in eartb are wozo thp of this seruice, as he addeth in the verse following. Thus J exper pounde this verse to be-a-confolation fo2 pastours, ciuill Pagta\co;s | {fares and goucrnours of families, against the multitude of the \bozn dicke d, and the trobles which bp them che godly doe sustapne,

nt re. . Beeause of the house of the Lorde our God Iwill proto the cure thy wealth.

1 This is another cause why he pzayeth for the peace and pꝛo⸗ stayne

66 A COMMENTARY von fperitie of Nerusalem,foz that the Sanctuary of the Loyd and the feateof ttue religionbeing stablifhed in that citie, if tpzosperey not, the wozthip.and serijice of God could not there continue, As if he sayd: 'TheLozdour God hath Kablished his seace in thee O Jerusalem, and in the middes of thee hath he set vp bis wozship: Foz the which canfe J lone thee, and thinke thee woꝛzthy of all pꝛosperitie.

But whp doth hee adde bereunts: Our God? Becatise-Goy bad chosen this nation to be as his own peciiar people, Andehis Also was the rause why Dauid soloued them, and was not viscomfozted with chese croubles which he fo2 their sakes sustepned. boch in the Church and in the ciuill gouernment: but being chosen ta be a King and a Pꝛophet to this people,he constandlp endured all troubles, and herewithall comfoxced him selfe, chat firft he serum che Land his God, 4 then his bzeth2en,and was not an vap} ofitz; ble seruaunt, but fruitefultvnto God that he might be glozifiey, and to his neighbour and bzother that he might be saued.

Let vs likewise pꝛay fo2 che welfare of our bzechzen, and foz the house of the l oꝛd with David, who as this THPsalme shewcth, did wel understand the power and glozy of the wozd,and therefoze be neither giuethchankes noz petretopceth fox the abundance. of gold and siluer (which notwithstanding he lacked not) but fo2 the wozd and true wozship of the Lond. Where these two are not lac: king, all other incommodities may easily be bozne, Fo? if we hau the.Lozd abiding with vs, if we maintaine his wozd.and-his £rug fernice,and secke the saluationof our bzethzen,whatcan we defirg moe? But where the woꝛd e true wozship of God is not regar\ ded, there is no God, no mercy, no saluation, neither doth there # ap thing else remaine but the cursed multitude which shal be dam ned in hell. Therefoze Daviderhoztech vs in this THsalne abom all chings to reverence the woꝛd, and by faithfull pꝛayer to seeke the aduauncement thereof: Also to giue thankes vnto God foz peace aud true pꝛeachets which gouerne: the Church accozding to his wozd: foz where these changs are not, there must needes bt trouble and vexation, vnquietnes of conscience, murder, adultery & such other hoꝛrible sinnes, which che Lozdeurne awap from our Churches, x p2eserue that poozeremnant emonges the damnable multicude,which serue and wozship him accozdingro big won. Bychese two latter verses we ate — .

Chzitfanought to regard him which is bis fellow in faith and re⸗ ligten, that is to sap, an his mother and neighbour: Chen also. whybeounht tu haue a harty ioue and zeale to the Church and congregation of the faithful. Foz my bzethzen saich Dauid, and soz my neighbours. And againe,;fo2 the house of the Lozd our God: These two thinges ought to be considered in the Churche of Cbꝛist. In it are our bethꝛenant neigbbours, in it is the house of God, yea rather it is the hause ot God it selfe, in the which are the chigen of God ond true bꝛethzen. O happy is he, anda right Chꝛistian in deede, which beeing indued with the true knowledge and faich of Chꝛist, aud also with that bꝛotherly loue which is ac toꝛding tothe spiric of the chtldzen of God, can vnfainedly and harcelpy say: Foxmp bzethzen and neighbours, and fo2 the house of the Tod our God J hoth seekeand A wish the pzospericie ana welfare ofthe Church of God.

The 123. P/alme..

i Tlife vp mine eyes ynto thee, ci

This Plalme (as ye see) is but shoxt, and therefoze a very fitte The ar go⸗ trample to shew the foꝛce of pꝛaper nat ta consist in many woꝛds, ment of the but in feruency of spirit, Foz great and weighty matters may be Plalmc. tompꝛised infew woꝛds, if they pzoceede frourthe spirit i; the vn⸗ syeaktable gronings al the heart, especially when our necessity is A breife prai such as will not suffer any long p2aper; Euerp p2aper is long e: cr in necessi. zough if it be feruent & pꝛoceede from a heart that vndevstandeth cy carricth ee recessitie of the Saintts: not in such small matters as th wozld Por with counteth great and weightie,as pouerty, losse of goods, and such other wozldlp intommodities, bat when the Church is oppꝛessed with violence and tyꝛanny, whenthe name of Gad is-p2opbaucd with wicked doctrine, oꝛ if there be any thing else that either-hinneth the gloꝛy of God oz the saluation of soules, These perits tan not well be uttered in pꝛayer, and therfo2e the p2aper of the faith; full is then mosteffectuous, when with griefe of heart and afflictim ol spirite they see these things, and earnestly thinke vpon them,

Do this Plalme is a pꝛaper againtt᷑ the mighty, rich, and weliy ok the woꝛld, which either cruelly molest and vexe, 02 pꝛoudly

dcride and contemus the godlp, as the rn ** And s i.

68 A COMMENTARIES von

these are not onely sach as — — — idolatrie befoze che padefiled wozdof God: but tuen such also as glozy in che wozd and sound doctrineaud will be counted louets fauourers ofthe Gospell , and partakerswithvs of the name any

glozp of Chzilt. Of such chert wasa great number amongst the swep!

people of Israel. Foz they had the lame, sacrifices, and ceremonies instituted by Moises accozding to $ wozd of God, They had great plentie of Pꝛophets and godlp teachers: pet how thepvsed them, the stoꝛyes doc declare, When Elisha sent the sonne of aP1opbet vnto lehutche other said: V Vherefore commeth this madde fellowvnto thee? The salmes alsu x pꝛeathings ofthe Pzophets. concerning faith and true righteousnes befoze God, doe shew that they were contemned and derided of the multitude, peas cont ned as heretikes because they sermedʒ not to attribute so much te sacrifices # ceremonies ofth law as they should do. Likewise Da uid was counted a seditious fellow, a rebel, a traito2, and charges with ambition and greedy desire toreigne, And afterwards when be went about to bzing the arke ofthe Loꝛd to Jerusatem, & with A good and a zealous mind exp2efsed his top-: Michol his wife receiued him with these woꝛds: Oh how glorious was the King of Israel this day.z which was vncouered inthe eyes of the maidens ofhis seruants, as a foole vncouereth him. self; Nom, we can noi thinke that onely Michol did thus flanderously speake of th kings doings: but there were(nodoubt)orher also in the court,men both. of wisedom # dignitie which iudged the same. Fo2 what soeuer bs be that p2ofesserh & loueth the wozdvnsainedly, & zealously seketh che glozp of God, he shalbe judged and called of thecursed wozldg -wo2lvlingsboth a foolish 4 a mad man. That ic hath bene alwaies so, the Ro2jes do declare, also chese our daies do witnes the fame; Mherfoꝛe this THsalme setteth befoze our eyes a goodly exam ple: that foꝛ as much as we are compeiled to see & suffer this cow tempt a despite ofthe pꝛoude & scoꝛnsul. we ould pꝛay wich Da uid againft al such: that is, first against the pope # his whole king dom offaces,fo2 they doe not onely pꝛoudly contemne vs but also cddemne vs. Then also against false bzethzen, such as in our chur ches line in al carnall # godles securitie,and albeit they will sems to be no enemies but frifds vnto th gospel, pet either derive oz ma Aest p true pꝛolelsdꝛs therof, Against al such this Plalme is wie! Fo2 the troubled & afflicced childzenof God, which art counter _

— teach them hom cozy in these yiftre eee ee. . = e eee ame

27 14 in e myneyes epi Es actin the;

SSI a 400

Chivisn vehemene croningafatroubled mind,logking about A —_—_ and seekingeuery way fi audsurcour, butnone could be, h, Jefound. MN hether then © miset ahl manu C gt De Eniaicus of all distcefse? Surevgth wowvithtond — Abaus none. Of comfort.

Counsel; heting tamposseb mitt such 8) multituda of muersarirs, I ambttetip de satutt : To th te there axe J —

moze mani suꝝ sbenche mit stis of — xt e. uit he hach at any nume dome vppon the earthy hy rtuelati 5 — aut detable and seuert nun ichmenea t e — 1 —— 2 babe bpioistone;af the Egyptians, by bade — 17 wee boy nc a we py 1 beaus ij. [4 ante the se (ap ings 4 natidwelleth intne'P/al.2. heauens chall laugh them to scorne, The Lorde Jooked downe: T 16. from heauen. The Lord hath prepared his seate in heauen. Our,_ 8 God iihactheavenand duth hat foeues be wlll VVhbich det" lach inabolighttharnangcanenainaymo, Theretqe we reade | 6a: Chat commonly when beptaped02-when he gane thankes 4-5 to his father, looked vy to heauen: And when be. depaxted hence bato his father, he was seene to ascend vp into the heauens. Thele thingkare spoken to this ende that we-mayknowe that God our luhg rin not arth lyinfiume,0).copumtibie whut che L od and inwiiced | Bhitqurofbeauen (428 place without aUrtuption, and therenevol int a mo mecte habitation lo; bim)-almighte and ruling ouer he | *: tit,

& COMMENTARY! VYPPON

lating jincoxruptible;seing all tb all things; pzophetalo calleth Oed | to

the earth is full osche pzoude 4nd'stomefull; and that; are troden-vnderfoocs ac dwel vpon the earth, the ourlwepings ol the wohld, and therefoze he seeth none besides che Loꝛd aud inhabitour of heauen of hom he may looke foz helpe and suetour. The great daunger whereof the Pidpbete complapnerh, is herein exyzefled, in that he looking a bout on euer side and.seeking fo2 succour,coulpfindaone to helpe 3 bim but onely the inhabicour of beauen. — ers the

Aderstand not what wwe praꝶ Tho spirits knowerh\nnv-vuderstan: detb what chest wozdes meant das man tan not cencetur the psheard, then laith hath hertozte, anvwehane moze per

— eee pe which we be | erefozein this versesecconh rfjibiour. the inhadicours ol the — —

heartes ol the afflicted, kaoweth with thep are spoken.

Ferse. 2. Beboldzas che e G lodke vnoihe hamls of their maisters, and as the eyes of a en vnto che hand of her mistresiso — waite rn our Godsvntill he haue mercy vpou /s.

ereche pzopher(ercerh lozth by a dulliede the naturecaf.erup g pietie. As il hesapd:Great(s our affliction, and yt the Le Jongeth his be lpe, neither easing our mistrie, no? our mong · e suffereth the cruel, che pzoude and the * ,

SHOW HHH ATELIER

: . : | — — hand — — we attend vpon ) L our God vittill be baue pitie vpon vs. Thus we let chat the Lozde G ome. — nt

such pe had no retard eirherofrhe time j of th manep ofrhetr definerance > rue. bears, wi Arr ea wen beauen and earth. These things axe greuous and excedingly encrrafe —— — — — 5

c expoccation ofhis gr ious di to bepzesent wich: vs in our nelinerunot, and of his cefficte: whereof our Sautvux Cb ʒist also warneth vs iu the Gol pelfof che woman and the-vnrighteous iudge, who although he neither feared God noz man, yet because this woman neuer ceasey tn tall vpon him, he was compelled to heart her cause, u if the worlt man be not yet so wicked. but he map be ouet come with.infantand continnall pꝛapet, dat hall we nor hope to obte ine at Gods hand, which willingly osfereth him irie ta heart aut p)apink, und alsocommaguadsch vs to pʒay: pea and is moze ready to graunt our petitiuns then we dre tu alke, Foz in that he differrech er Rennes wapescan atiddvothvelinervs are somanifold e mtraculoua, that we are ever able totaucvine cheat Therfoje let vs chinke tba the hing - © | which we alte is not denied but differrey,q issure our Kines that © © | wearenornegiectedbecanse ofchis delap, The patient abiding of F | the afflicted (saith Dauidin an other-THfalme ) shall not perish: f eee

E. lll.

A GOMMENTASS: VAPSON

— — nockinde ol people moze deceitful,negligent and stubboꝛne, euen when there is great cause of sharpe and seuere to; rectiom UWiberefare let all such as will be

caunted goon seruaunts, te member abe example aud rule set foxch

bert by the haly Hat end dernen of.ailgaodleruauncs:which

is, that thap are not ; but patiently endure

; " Mllchingg an dathe duns r dupfaichfollsernauntsy bang

The humilltie of the faichfull.

alwayesa watchful epeto th hand uf cheir maisler n. And fuxther note hom bumbly the fait bill think of them sees

in the Odd. Thepare callemand chosenti thin piguitia, o | —— childzen of God. aun qte txalrto abans tht i

gels and vet notwithstanding they count them selves us beit in

- Gdds sigbt then seruountes. hey say not he tenbeboldt; like as childzen loke to the hand ol their lathers, but as seruaunts to the

hand of their masters, This is che itie and modestte df the

godly, e it ia so farre ofthac beveby4bey lose the dignitieof Gods || |

childꝛento the which-they-ate cated, chat by 9 — tet made tathem mate sute and terte. . cen MPMoꝛtouer here is es be obsexued chat Dauid fapthnor amp V Ve lift yp oyreyeare che Lond. hut he abet mozeouer: toi chr Ro — —ñ—ä— reed elle to vs in & nt our mich men dane modem seluss,

gods of the Geatiles qu are talledr gods: but be is abe trat Gad x unn hut bie;s which + bath detsaren him selse ta vs in his π an omitbincht tem

that be will be sur God, r. The Papises baue denuise | 4 them selues a suruite and wazship of God coriteavie to the God, aid thetesare they woꝛshiy.

-tdol{ of their owne heart

fashioned with mans handes, lo the —

„ TH By 23. -P$ALNME

g earth.But our God is he — hath paynted and set out. —— how and by whatmeanes he wil be wozshippes: This dur Gov because be seemeth o s to eftraunge bim leite rom vs; and to haue no care of va, the wicked doe shunne and fozsake,and ler ke helpe of Peter and Paule, and many times of Satan thzough soꝛ⸗ cery audwitebcxaft and otherdeuilish meane a, thinking (because God pꝛolongech bis helpe)tofinde thereby moze speedye succour, But thus our God is wont to deale with vs: first ( as is sayd) co — and exercise vs and so to bʒ ing vs to the knowledge of our

es, that we may {ee our owne meakeneg and frailty,which are soreadie to be ledde awayfrom him: then also to bꝛing vs to the knowledge of him, whereby we may see both how willing be is, and allo — an we. dane vs e —— N |

P — "Have cnerey "Pon vs O Lord, haue mer n vs, for un 1 1 haue —5 too much 2 8 £013 37 ; N 1 by CER see thatche eee seele their awne trosse, hut the afflictionof other also is to them a great crosse: and 45 they suffer togither, so they cry bnto God foz helpe am succour as well fo other as fo2 them selues. Yea the common calamitie of their bzethzen is to them a greater crolle then their owne. Haue mercy vpon vs, &c. This repttition as it doch declares ö feruentnes of spirite in the afflicre trying Oop-foz helpe anddeligerance; so it sbeweth their affliction ind calamitie to be exceeding greeuous, For we haue suffered too much contempt. Ne sayd befoze that the godly being brought to extreme milerte by the ty2anny and oppꝛession of the wicked, did lift vy thetr eyes to God fp helye and succour. Nowe he sheweth allo what despite and repꝛoch they suffred of the pꝛoud and (co2nll hereby it appeareth thatthe vngodly sougbt, not only with cueltie and oppꝛesston, but alsa with despite, contempt and igno- (miup ta tread,as it were, under foate the childzen of God. He saith bot onelp: we sufler contempt, but we are filled with contempt and ding a similitude taken of a vessell, which is filled so it can omepe. Thus the childzen of God do not et she rũ imo these. gronmgs 6up gritugus complaings

74 A COMMENTARY YPPON —u— — ne er

in hope that God will at the length east zbutill they be filled with alt maner of defpite contempt, and scozning of the wicked, whereby they art compelled to ery unto God-doubling cheir complaint, as followeth in the next berse.

Verseus. Our soule is filled too ful df che mocking of the welthy,and of the despitesulnrs of ihe ptoude. | |. 20 NE HUT ON HOI SEED

duden the godly are not onely oypꝛedrd with injuries, hace and despised: but alfo mocked and scoꝛned of che wicked, there can

be co them na greater misery· Aud this is it that they specially |

here complaine of, as of all heir talamities the: | The cause why he saith tha the welthy and pꝛoud dos so spiteful ly sette them selues against the Church of God w foy thar they which are of power and authoꝛitie in the wozld, are almates wont to despile and eontemne the godly: which doe fo much esteeme tht glozy, wealth and pꝛosperitie ofthis woꝛlde, that they regard nothing at all che spirituall kingvom of Chzift: yea the moe they rise in wealth and vignitte; che niou their'pzideenerealetht-This place teatheth then chat it is no straunge ox uewe thing if the chi den ol God be contemned of the childzen ofthis woꝛlde which & baymd in wealth and riches, And it is not without good cause chat here the wealthy are allo called pꝛoud: fo2 wealth and pꝛosperit⸗ maketh men pzoude, che childzen of this woꝛld and wozlvlinges J meant. Foz Dauid and many other were also tirhe, and yet the) were so bꝛoken with afffictions and so exertised both within-and without, that they couls haue no such pleasure 02 delight in their wealth and wozioly pꝛosperitie wherebp they might ware -p2onde op fallintosecuritie.But the case ofthe wicked is farre otherwise: fo) their riches, wealth, and dignitie is as a rewardeof their secw ritie and vngodlines, Contrariwise the godly are in misery-and affliction,despised of the woꝛ ld, as abiects, fooles and ibtotes i the example ol the auncient Prophets,CHiThim self; aud his # postles, with all th-neare Satnetes of God do teach, ę we by dall experience doe pꝛoue. Fo when we goe aboute to dzaw men fron eouetsusnes blasphemp,voluptuousnes,and sach other vices,thty laugh vs co scoꝛne: and when they deare ofthe iudgement the reward of tune, the punishmenc of the wicked, they

this

TSF

"SIE

THE 124. AIM.

this geare to be but a fable, sucbe as Virgill 2 2 make men ofeard , But ischey wert exertilen mith afftictions and —— — — that they ate ag Plalme

would learne another song, 1 p y

| Their 24. P/alme. Ifthe Lord had not bene on our fide;Rce. ©

This pfalme is #thatikes gining to God fo2 his great mercy The utwp2eseruinghis people, placed (as the toxies doe hewe) in md of he middes ofche Gentiles and heathen people, as aflock of heepe in Palme. — — why me tone reed "The p pun a mighty kingdom, being compassey on everysidewith the kings — of he Aslirians,the Egpptians,che Ammonites,che Asmaelites, np uclas the Poabites, whom Saran had sttrred bp with deadly hatred ta bexe and persecute them, seeking by all meanes corovce them out fromthe earth, that thereby hemight'veterly deface and abolish the wozd and wozlhip ofthe L 02d. This daunger David sawe and This — D people from the rage of so many lyons m agons, which notwithstanding that they neuer — — they went about was invaine, And what a miracle was this, that this people could fo long continue notwithstanding the malice and rage of so many de · uils? Dauid therefoze in this THsalme exhoꝛteth his people tobe chankfullto the Lozve their God so mightely pꝛeseruing, vefen: in and ding and deltuering chem from the violence of so many nations and kingdoms, hating and persecuting them on euery sive, - :; (Abich THsalme we also doe sing, not onely againft our aduerfacies which hate and persetute che woꝛd, but also against spiritu⸗ ad wickednes. Ia; we ate taught by the Gospell that there are wwe seuen Deuillshich lye in wayte soꝛ vs (where as we were as | defoze in daunger but os one) which cease not to styꝝt vppe the; | whole woztve agatu vs, Pea our tase were mote tulerable if ne had but onelp the wozlde, and not Satan also with all his an gells and che gates os hell wholp bent bs. But pet fur | her tamalest ans vert vs, besives al these we haue also the chiry wemte, which we carp alwayes about with vs, which we 'nonaan: the fleth

I meane,which gineth vs no rest, but continually temptoth vs tu — —— = members again

SOR SSLESET SEO LII HU IUG ne ©3201 {1 Foxas much then as the Church of God is neuer free fron these daungers, let vs alsosing to the pꝛaise ol Chist ehisplalmet that he pꝛeserueth vs his members from all chese enemies. Foz it were extreme ingratitude not eo acknowledge this miracle, that

notwithstanding all hese,the Church doch pet continue, and thac |}

there be some which cruelp teach and confelse Chꝛist, g belene in Chꝛist, though Satan rage, the woꝛld and false bꝛethꝛen conspire against vs, and the flesh (as an vntamed beast) fight against the

wand and faith neuer so much. This is the benefit then that Dauid N.3

so highly extolleth, and wisheth that his people would understand and giue thankes to God foz the same, c

Perse. . Ihe Lord had not bene on our ide may Isael now +; + faye*

7erse.z.) Isthe Lord bad not bene on our fide when mantasi

: . IN Verse. 3. They had then swallowed vs vppe quicke when theit, wrath was kindled against ys.

| Here che pꝛapbet David erhozceth the people co consider how ||

mercifully God had deliuered them from che handes ol their'eng

mies, and how miraculously he had p2eserued that kingdom, am

also to pꝛaise God with him foꝛ the same, Mhich woꝛds are nat to be restreyned to Dauids time anely. Foz the heathen people had oftentimes befoze warredagaust them with such fozce and pu

as was like to the rage of most huge and terrible flondes of (natis |

(whereof he speaketh here) ready to onerftolathemTherfdzedlen ing he meutioneth here yo onekind of deliuerance,ic feemeth chat he meaneth inthese wo2des ofthankesgiuing to sec fonzch whacl

euer God had done fozxbe succour and veliuerance of his people |

at any time befoze.{@berinhe sheweth (ag itwerejn a/glafse) the daungerous fhateoltbe church from the begin hat:tholaths

full may learne to knowe that it heth e not chene pzesummed bmths | we are mivacu loan er

frengch and pollicie al man, but by the mi

of Odd, andtherefozeincheir troublesaud neee al⸗ unt wies flie to God soꝝ helpe and suctaur.

ictaell siguisieth the peaple of Bo. Letvsacknowledgechen from that there is no way loz Gods people co escape the hands of their met ¶ enemyes,but by the help and power of God, and that he wil haut oz it Il che glozy and pꝛaise chereofto be giuen to him alone, This pꝛaise that can none giue vnta God, but the true Israel, hauing experience that boch of their owne weakenes, the fozce g power ofthetr — — in 1 ol the merciful helpe and pꝛotettion

ire 02d,

d.fr. 2. Ifthe Lorde had notbene on our fide when men rofe stand vp against w.

| This repetition is not in vaine. Fo; whiles we are indaunger, | now ¶ aur feare is wicthour measure: but when it is once past, we imagin eto haue bene lesse then it was in deede. And this is the delusion * /1 . | of Satan, to diminish and obscure che grace of God, Dauid ther⸗ ntols ane with'this repetition stirreth vp thepeople to a moze thankful b us vnto God so his gracious deliuerance,+ amplifierh che daunn gers which they had passed. Wherby we are taught how to think theit ¶ ofour troubles and afflictions past, least the sense and feeling of Gods grace banish out of dur mindes. And here notehowe God; TH dealech with bis people in their distresse, who suffereth their cne+ mies so farre fo pꝛeuaile oner them, © differreth his help so long, till it serme vnpollible fo2 them co escape: so that they are compelled to confesse and acknowledge, that they must needes haue perished if the mighty hand of God had not delivered them. These 2:thinges then we see the Jsraelfces here to acknowledge: flrste that the Loꝛde was on their side, that is, succoured and deliuered them: then also that it had not bene possible. but they mult veterly hane perished if God had not pꝛeserued and defended them.

By men is here vnderstand what soeuer is great and mightie inthe wozld. As if he said: we are counted as abiects & outcastes ofthe wozld, The THzinces,the rulers, the wile, the rich of p wozly rise vp against vs, to destroy vs and to roote vs out from the face of the earth. If ye beholde wich how great and howmanp kingdoms de are compassed about, which beare a deadly hatred against vs, ve may se eme like to a seely sherpe compassed about with a mul⸗

titude ul krnell wstes,euerp moment ready tddecoure it Thie we liue in safetie therefoze,audthac our enemyes pꝛeuailt not gi gainst vs, acknomiedge itta be tie great mercy of Bod, O Ira — 4 whiche so miraculdusiy pꝛeserueth and defendeth so small x. 1 | ; Ras oil In like maner we are compelled to fap and confesse atihis dap, that if God did not miraculoulip defend and pꝛeserue hig church; the power of Satan is fo great, that one of his Angells: is able in one moment, co destroy vs all that esther teache oz pyofesse Chꝛiste, and to fill the woꝛlo with bloodshed and laughter. Tl see the Pꝛinces, the Nope, the Pꝛelates, the mightie and welthy ol the wozld, peache whole wozlde in a maner bent to destrop vs. Against whom what haue we to defend us, but that the Lozd ok hostes hath stretched out his mightie arme ouer vs, which as a hꝛasen walt, defendech vs againtt all che cruell nartes whiche both Satan and the wozlde doe daply cast against as. That we tive then, that we teache and you heare the wozde, that we haut place and libertie in the Church so to doe, these thinges Satan kence tan not abide, anvcherefaze be rayseth the gatesof bell againg Dau vs: notwithstanding he is rompelled ta suffer all chele thinges thꝛough the power of Chzift our Ring, who sitteth at the righy hand ol God: fox by mans strength and power these things could not be retamed and defended. Af Satan then at any time haue his will in troubling the Church, in murthering the people of Gon and such like, there loze it is, henause God would sheme what S tan is able to doe tuery moment iS he were not resisted by the al mightie power of God, tothe eudethat we should walke in the feare of God, and acknowledging this inestimable benefite, con tinually pꝛay vnto God fo2 the same. Let vs learne then to wich Dauid: If the Lord had not beene on our (ide, &c. wh viightie hand bath defended vs, whose power alone hath pꝛestt⸗ ued vs. And although the wozlde rage againftvs,thdugh Mata vexe vs neuer so soze,they cannot hurt vs, Be of good comfon caith Chyist our Sauiour) for I haue overcome the worlde, TH gaine: I giue vnto them cuerlasting life, and none shall take them out ofmy hand. |

Perse. 3. They had then fwallowed ys uicke,when they 4 wrath was kindled — * 2

[ Tathele wozds be ping; not onely the ffrength,rage, any erneltie of the enemies: but alla how weake-and vnable chr Ara. elites were to withEwid them. And here he vseth'a imilicave ta· ken of fierce and ourragtious beastes, whose pꝛopertie is, when:

they baue taken their pzayes,to bp aliue, Likewise when we would expꝛesse the crueitie oz malice of am cowarvdes vs, we are wont to.sap: he hateth meso deadly, chat he could finde in his heart to eate meo2 swallow me vpe quicke. The Pꝛophet meaneth then that their enemies were su many and so mighty, that they neded no armour 02 weapons to destroy them, but were able, like fierce and truell beastes, to fwallowthem vp aline, being so weake and (o litle a lac. 12

"IG Thenthe waters had drownedvs and the sueame had gote ouer our soule.

Terrible is the rage offire, but muchmoze terrible is the vio⸗ {ence and rage of water, fo2 that no power can resist, Nowe, sapth Dauid,like as buge and mighty floods of water caried with great — suddenly ouerthꝛom e beare downe what

tuer they meete withall: cuen such is che rage ol che enemies of Gods Church, which no power ol man is able to withstands. Therefoze let vs learne to trust to the Lozdes defence and sut · tour. Fo2 whatelle is the Church, but as a litle boate tpedby artver side and by violence of the water soone caried away? o as a

teede which by fozce of the streame igeasilyphucked vppe and ca ⸗

tied away / Such was the people of IsraeU in'Dauits time, be⸗ ing compared to the Gentils round about them. Such is th church lit wile at this day, compared ta the aduersaries. Suchis euery one ol vs in respect ofthe foꝛce and power ofthe malignant spirit. {We are like a reede which is easily plucked vppe 2 and he like a raging floode which with great might and violence ouerchzows eth and carieth away allthinges. We ate like a withered leafe, foone blowne fromthe tree, and he like a mighty winde oz tem pest, not onelp blowing downe leaues, but plucking vppe and overch2owing trees and all. What are wethen poze wetches able io doe ol our awne power aud strength fo our defence le muff learne therefozebp fapth wholp coreft vponche woꝛd. Foz what ic our victozit but euen our fayth? Albeit that armour and munt-

Nate who are most.

thankfull.

tions haue their place, yer can they nothing belpe at all vulelse we haue a trust and affiance in the Lozde, who'hath pzomised'eo be our God, our strength, and out defence. Whole power is such; | z+, whose mighty arme also is so stretched out fox the defence of his, , that albeit neuer so great a tempest o2 violent rage of mater shouly inuade the pooꝛest and simplest cotcage that can be, it foceth not, Let this be then our assuredcrust, let chis be therocke of our safe: tie, helpe and succour, that God will be our defender and keeper, that the great flooves and mighty waters cary vs not awap. This sure defence and mighty p2otection'df our God the wicked nei ther know noz belene: foz they attribute all their successe g well farc to their owne strength, wisedom, aud riches. But Salomon, albeit he was a Ring aboundantly indued with all chese thinges, pet layth he: Except the Lord buyld the house, the builders labour in yayne: Except the Lorde keepe the citie they watch in va yne that keepe it. |

Verse. r. Then had the swelling waters gone ouer out soule.

He setteth out yet moze liuely and as it were befoze theirepes, the great daunger from the which God bad deliuered them. Au this vehement kinde ol speech which he vsech here, hath as great fazce to make the faithfull to feele from what terrible destruction they were delivered bythe mighttehaud of God, as if their dau ger had benepzesent befoze their ties, i so tu become moe thanks full to Gop foxthe sarye. Fo2 be is chankfull to God in deede-fop bisdeliuerance and safecte, which doech acknowledge chat befo; his deliuerance he fawe nothing else but veter destruction,

Thus Dauid setteth out the afftictions and calamities of th: Church and ofthe godly, whom the wozld doth not onely hate, bit cruelly persecute. Whereby we may see that it hath not onely + greedy desire, but also power ta hurt, murder, and destroy, Sacan{ ... likewise goeth about like araging lyon seeking whom he may v6] uoure. Besides these, there are great and hozrible sinnes ticking in our flesh, That we fall not therefoze euery moment into desps ration oʒ otherwise perish, it is becausehe is greater which is i vs, then he which is in the woz1d, oz the whole wozld besides, I gave o Dauid saith: lf God had not bene with vs, our enemies had soval- the fra: lowed vs vp aliue. Num he addeth a notable imilitude wherwich} were 4

— — — — — Int Leere ”* 4:37:10 301 187 — nat. — n al | vnto their teeth. #73 s es 710 q not, | Oe exbozteth the faichfull tobe thankful Arbe safe: and erpzessethvito them, how and(as it were)with wharw dos Pers ¶ they should declare their thankefulnrs, TWheretn he sercechfo2th This pet further by another' sjatiliruve.;; thaviceonlve not be but ner mit vetcrly haue per if: God had not mit atulousiy defrnd well them. Foz they were, sapth he, noocherwise pꝛestrurd — a non, man should violently take a p)ap oitof the iawes of a raging and nes, | cruell beast. As if he sayd: Ae wert indeevviikeseelp heepeand la- ag pꝛap teady to be deuoured of ctuell tu ats: but pꝛ ailrdve rhe ch in Loꝛde var God, which woulde nis sutfyt us so tu petiGbHe sayth not: whichi hack delivered vs: atbeir he vid in deedtnihshrely deliver them: but, which hath not wat a ptay, &e! Fo this is it which speciallx ss holy Oho — — wic⸗ — dts or Arg Green fomanp mig, cruelsiv Orribly, like to t aging and — 5 v pon thew with open mouth except the Loꝛd giue them into their — Let vs —— | D>vidfing pjaifesvnto the Lod our God, which keeper and de · fendech vs that the raging anderuell — their terth to deudur vs, cannot hurt vs Mirhout this mere istul Note ttidu of our God, there 19.99 wap16Ruedga(n> Satan s eee |

Verse... Our soale is escaped euen as a bird Aer the snare of the fouler, The snare 1s broken and y we are deliueted.

—— yet furcher #thirs tiflitude;the great perils

un daungers of the fajthfatfbeing! in the dandes of their ene⸗ mies, as a bird that is taken in the snare is in the handes of the fonler, and yet notwirhsIving they escaped by che mighty power af God, nootherwise then the birde that is deliuered out of the une ot che fouler: | Byrhesnare is hers ta be vuderative as well the frande and subteltie ol the enemies; Ilraelites mee eee, as; -—

The snares of Suan.

$3 A COMMENTARIS von

and power wherewith ep were long opp2essed:: o chat they had not onely to do with bloody and cruell enemies, but also wert entrapped and snaren hy ftaude and Wbtelfie,and with might art power miserably opp2essed. Thus being vnable both in strength and pollicie to withstand their enemies, they were tuery wap in daunger of death and destruction: whereby it appeareth char they were miraculously deliuercd.

An here haue we an image of our spiritual thzalvom and cap: tiutie vnder Satan, in whose fnares we were once most misers bly wjapped. Nowtherefoze that we Are delivered by the inesti⸗ mable'benefice of Chꝛist, tet vs acknowledge both our fozmer calamitie,aud the libertie of this grace wherein we stand and let vs beware that we cast not our:seluesivto th snares of serutle bondage any mo2e. F; Satan sletneth not but lyrth continually in waitt fox vs, ready to dꝛaw va into chose snaxes ag avne, out ol tbe which by the great merty of G e wert delivered:t-pet & some times is suffred to hurt either aut bodies 02 dur sculea, not only to sheu vs that he is able likemise to destroy bothc body and soule if God did so permitte: h alsd to stirre vs vp to fotth and pꝛayex, that Gould call vpen him soꝛ apde end succoue agoynTH® thast perileus err re kozahe same. 1.37 Nn © L1G:

— texetionis allure; whechertcbe af the fleh oz of the spirite. Persecution, to: ments, impꝛisonment, sclaunder, diseases and tnfirnatties ofthe body be snares, which as they arg permnitird as God ta txertise and streugthen aur fayth: so h the malice of Satãn they ate and tovere men, tha he may b2ing them to infidelitie and desperation, and so into the snares of eternall death. From the which snares, but by the spect: all grace of God, there is no wap co escape.

Thus aur life ly eth alwayes open to the snares of Satan, am „ and we as selꝝ birdes arelike at every-moment to be tarjed away, Notwithstanding the Lend makethia way fo vs to escape. Yea

when Satan —.— most sure ol vs, by mighty power of |

God the snares are boken g we ore deliuered. Experience hert of we haue in those which are inwardly afflicted, & with heauints of spirit greeuoufly oppꝛessed, that when they serme tobe invetet despaire, q ready(as pou would{@y)noweoperth., pet euen at the last pinch g inthe pctermost exu tmitie commeth the sweete =

of: and ceiitb them bp ag ben we GE I en the — — Plal.g3.

they mn Our balnedinchonament the Lord whohathivade | -bothheauqaandenths oo GT out __

This is the-conclusion bf tbankelgtuingʒ confapning a wach The name ot sentence ot great comfozc, that against sinne, the hozrour of death, he — 1s and other daungers there is no other helpe oz safetie butonelythe 8 ur, & name of the Lo2d. Jf thas were not ( saytb it) me shauld falt into — all all manex offinne,blasphewp trrouts and into ali ktudofealami- affhchons. ties. But our helpe is in the name ol che Loꝛd bich miserueth dur faith and our life againft the Deuill and the woflu. Ind as ye beard in the other verses befoze, so he shemeth m this verse allo, that God susfeteth his Sainetes to be tempted, and intheir centation to sals into great distresse, as tuen nowereadte to be dzawned and smallo med vp pjesently with greac slcones uf mater: pet not prey this commit be sheweth them, that he will not verersozsake them. By the which examples we may learne to know - the will ofthe Lozd, and cosecke oux help and safecp-athis hands, which suffereth his people to be exertised in the fomaceof Egypt,. not to their viter destruceton 5 but onely ts kill che olde man with his vaine hope andeonfidence which be hath in his owne strengtin This is the caule whp-God sufferech his people so to beererciseds Fo} it is not hearing, reading, talking, o>-teaching,noz speculation onely which maketh a Chzistian man, but pꝛactise is chat which specially is required in a true Chzistian, that is to sap, the crosse,to plucke downe the flesbe and bing it to nothing, that man despairing of his owne strengih and sering no succour in him selife, {auld resigne him selse wholly vnto the Loꝛd, looking with pati ⸗ ence and hape fo helpe at his hande: fox this is che will-of God. Neither must we tmagine to our selues anꝝ other God then such tone as will helpe the afflicted and oppyessed wich desperation mother calamities. To knowe this doctrine is one peece of the vletozp, Foz they that know it not when tentation assayleth them, tither doe dispap2e oz seeke other helpes. Let vs learne ihen out olthis Palme, that it is the will ol God to * bis Saincres -

$4 A "COMMENTARY! VPPON

with trod ler nm af erechqrroaclluonits'of wi; yvercorunntulertheir

ctiuns. ho suss into the nas ea of che wicked, and tryeth euery wan, not to-destrop them, but to shew them what they are of them selues, 4 so to teach tbem to trust in his sauing health. But the flesh looketh to the po⸗ wer and multitude of the aduersaries and her one infirmicte: but to looke vnto God and to hope fox his helpe and sucecour, it is not able. |

- +: 0T <03(Ahbrrefoze this is aneceTatpronclufian i Ourhtlpeis in the name ofthe Lord. It is a short sentence, but it serterh foozth most wonthie doctrine and consolatiomwherrol, spetially inthese latter aies we haue great ncede, seting h Pope, togither with che grestet partofehe Pꝛinets e rulers of the wozld lo eruelly doe perserute the doctrine of th Bolpel. Inrespect ofchele huge mbuncaing what art we malt malehills? Mea though there were no fo2ce noz power ot man foꝛ vs is feare, how are we able to scand against, not onely sa many deuills, but even the very gates ol hell also ? And pet this expetiente we haue ot the great mercy and goodnes of the Logd vut Gd, chat when we are euen in their handes and ne uer to mutb oppxessep, vrt art we not faxsakt᷑, but ate safe chzough our consisence and trust in his helpe. But to this wisedom it is vn The fruite possible soꝛ vs to attapne without continuall afflictions: where of alflictions yy it is necessary that the confidence of all woꝛldly succours should . be beacen downe. Foz vexation and trouble bzingerh vnderstans ding (as Esaysapth) : whereby we are tompelled to cry: Helpe 'Lowefoz else we perish. So in the last houre when death appze chech there is nothing wherein mans heart can repose it selfe oz linde comfoꝛt, but his trust and confidence in the helpe of th Lozde, There is rest and quietnes, there is persect peace. He that can then say: My help is in the name ol the Lozd, dyeth bappely and is outofall daunger. Thus we map learne what it is tu haue and eniop God, euen to rest in the sure crust of his mercifull helpe and succour iu all daungers. These are the wozdes theresoze of a bi- -cto2tous and triumphing fapth : Our helpe is in the name of the Lord which made heauen and earth. As if he sapd: The maker of heauen and earth is my God and mp helper, Shew me a God (O yempaduerfaries)like vnto him MA hat are your snates ans pour traynes then, compared vnto this God ? What are yout

-thzeatnings,your power, vaur pollictes, aec. The | | Thus

denden: who'alfy permicrecly tyein to fall

ESFEZPESSS

SI nnz.

Thus he serteth the eternall God, the maker of heauen and korth, against all terrours and the toodes and ouersto wings of al tentatious, and vp, as it were with dne bꝛeath, all the raging fur ies of the whole world, and of hell ic selse, euen as a litle dꝛoppe of water is swallowed vp of a migbtie flaming fire. And what is the wozld with all his foꝛce and power, in respect of him which made heauen and earth? Let the wozlve fret then, let it rage, so that this succour neuer faite vs. And if it be the will of God that we shall suffer trouble and afftiction, pet in him we shall overcome at length.

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

The THsalme going besoꝛe is a thankesgiuing oꝛ u lartiftte of The or — che godly see and by experience leele that the Lon ments ment o

is faichfulland helpeth them in the time of neede, This pfalme ine following conteinech aiso,ina maner, the same matter: Foz it ab cepnevh to theddetrine of fatth,and exhoꝛteth the faithlul l

iu a sute trust and affiantt in the helpe of the — tellittes. Ahereunto he stirreth them vp with great and extellent Nomises. It may also be ealily vnderstand by that which we haue sayd'befoze, Foz herein consisteth all this heauen that wedde bttitly remoue out of our ihe what fo euer fesh tan com pzehend,and beleue that which the word onelp telleth vs, euen a gain(? all that which either we know, feele, oz seo: And chere foꝛe this wisedome is against all humane wifedom and reason, Fo by reason and all that reason tan compꝛehend, we feele, see, and conceine all things contrary to that which faith leadeth vs vnto.

THe that Iyech sicke and at the poynt of death, ean by reason con- - teiue nothing els but y imagtnatton of beath. But a chziftianmanleauing that imagination, knoweth that in death there is true life, . But thou wilt say: he seeth and feeleth death in deede, but life he tan not frele: I aunswere, that because he resteth vpon the word, ind after it he iudgeth, and not after his owne feeling; et nen in deach he seerh nothing but life-, and inthe middes ke ·

tes most rleare light; Fo like as God maketh 2 of no / The power” dag; and al dat kenes light: so * bybis w02d that in ofthe w.

death there is nothing but like. They then which ficke to the Re rnb] yt Ht mn ow (aye, doe find it true -Psal.zz. which David spake the and it was done, c. But befaze we can come to this — — we must abide some trouble, ę therefaze haue necde.of luch exhoztation as d here settech fozth,

| Perse, 1. They chat trust in the Lode, chall-be as Mount fin

which can not be remoucd, but n euer.

The P2ophet vseth bere a sumilitude of Mount Sion, because

Jerusalem wherin Sion stood, when the temple was builded had

. , most ample g uotable pꝛomises of God (as appeareth in very ma⸗

uy places ofthe Pꝛophetes) that it hould stand sure & inuincible

fo2 euer against all troubles and calamities,fo2 that the Lozd had

his abiding and dwelling there, accoꝛding to that pꝛomise where

he sapth; hero is my rest: bere will l dwel, & c. And thetesozt Da-

/P/e. 48, uid in en other Pfalme glozicch on this wise; Loe, che Kinges

* - were gathered and went togicher when they sa id, they mat

ueled: They were astonied andi suddenly driven hecke, Js we

may see it came to passe under Ezechias in that great destruction

of che Allyzians and other Kings, as the stozies witnesle, which

shewe that Jerusalem remapned safe in all daungers, not by the

ftceugth and pollicie ol che inhabitants, but by the miracyloug

wozke.of God dwelling in it, and thus mightely peseruingauy beautifping his omne common wealth, -

tie Jerusalem is neuer moued, but remaineth sure and safe by 2

migbty pꝛotection ofthe Loꝛd in all extremities: so he that ceu-

Neth in the. ozd shall be defended against the furious rage of iht

wozld and che gates al hell fo euer. Note howe he commaundech

no woꝛke here to be done, as in popery, in the time of trouble men

were taught ta enter into some kind of religion, tofaft, to goe on

yilgrimage to doe such other foolish wozkes of deuotton, which

they deuiled as an high seruice vnto Gad, and thereby thought to

wake coudigne satisfaction fo; sinne and merite eternal life: but.

he leadeth vs 9 plaine way vnto God, pzonouncing this iu

To hope and e chielest anker of our saluation, onely to hope and trust in tit

wust in che — Wen is the greatest seruice that we , |

God, Foz this is the nature of God (as I baus sayd) tocreate all Lor de. i the thinges of nothing; Therefoze hecrrarech and bytngerh fozth in 5

death life,tovarkoneslight; And this to beleue is theverynarure

and most fpecialkp2opercie of faith. When God then seeth such a him. one 89 agreeth wich his owne nature, that is, which beleueth to The nature

finde in daunger helpe, in pouertie riches, in sinnerighteousnes; and that o Gods owne mercies sake in Chnist alone, himtan God neyther hate noz fosake: o he serueth and wozshipperh - God truelp which putteth his whole trust in the mercie of Gov, With this seruice God is highly pleased, betause he deliteth of no thing to make some thing. So he made the woꝛld ol nothing: so he rapseth vp the pooꝛe and oppꝛessed: so he iustisieth the sinner: so he rayleth the dead: and so he saueth the damned, ho so then consenteth to Gods nature,and obepeth his will, there hoping foz - some thing where nothing is, be it is chat-pleaseth God and shall / 'etter be moued. But thou mult beware that chou imanine not to thy selfe a false hope, contrarte to the wozd of God and thy vocation, Whereofif thou be certapne and abive in the same, if croubles rise trust in the Ld2zd; and if he helpe not in his good time, tahe me and David alsa soʒ lpars, Satan will trouble, vere anddiscomfd2rchoe,pca and peraduenture make thee to beleue that thou art vtteriy foꝛsahen: bur if thou crust in the Lozd thou shalt feelehis helpe with topfull victozyp, Qs in the councell of Auspurge when the Pzinces were dent against vs with one consent, our cause setmed ta be vtterly o uerthꝛo mne. Notwithstanding pet we liue and entoy fuch peace id libertie as we would wish, maugre the rage and malies ol the Pope and all the aduerfaries of the woꝛlde. Mich such conflictes we mult be exercised lest we be discouraged when we see our cause degin to quale. But the greater the daunger1s, the moze stedfast: iy we mult crust. So shall it come to passe that when we are ouerteme, yet we shall ouercome,and the conquerer-shall yeeldvatovs -

triumph and victoꝛy. This is it that the Psalme here setceth foꝛth: They chat

| trustin the Lorde Shall be as Mount Sion, which can not be remoued, bur remayneth sor euer. And here we haue a singulat pzomile, whereby we are assured that we shall stande and abyde fo euer. If then we doe not continue it is our owne fault, because-we abide not firme and stable in our _ Fox this p20&

F. ili.

Ierusalem called holy

mile must needes remaine sure and infallible, Yea as it is \mpof: sible that God ould denp him selle and not be God: fo is it im. possible that he should fozsake those that put their trust in him. But we map not thinke the time longe, but paciently abide the Loꝛds leasure. Foz Gods power taketh no place in us vntill we be vtterly (to speake after the maner ofthe Scripture) exinanited that is, cript naked of all wozlalp hope and helpes that man bath in him selle, and bzought to nothing: like as when he saueth a ship from dzowning, now ready to perish and past all remedy::As the two sto2 yes ofthe Gospell,one of thehippe,the other ol the daun ger of Peter, doe testisie.

Verse. 2. As the mountaines are about Ierusalem: so is che Lord about his people from henceforth and for euer.

Mbere many hundzed thousands of men are there, are scarsely. thousand which knowe God oz beleue in God, and pet foz their sakes the whole multitude is called Gods people.. Euen so was &

in Jerusalem, Albeit the greater part was wicked and godles yet |

by the Ggure Was Jerusalem called holp, not onelp in respect of a small uumber

— ofthe godlp:but also because God had his abiding there. So when where a part: there was not ane iust person in Sodome but Loth with his tus is talen for gaughters, pet could not the angell destroy Sodome with fire (@

the whole,

long as Loch was in it. Likewise where 4.02 5.02 10. godlp per sons are to be found, fo2 their sakes the whole citie is called dolx F02 these are the elect cozner stones, these are th pzecious pearles which God so highly estemeth,and foz whose sakes he spareth the wicked, Therefdze saith Dauid: As Jerusalem is compassed a. bout with mountaines, so doth che Lozd compasse his people am mighcely defend them on euery fide. In like maner Zachary pro phecieth ofa citie whose wall is of fire. These similitudes doe set fozth vnto vs the safetie of Gods people, that weake and litle poze flocke, against all daungers.Upon this pꝛomise if we also doe reff which at this day enioy the ine stimable benesite of Gods hole woꝛd, we shall be defended a gainst the rage of Satan & the whole woꝛlde, not by fiery and bzasen walls, but by the Lozd him selle. Thele thinges albeit we cannot comp2ehend, pet should we beleue them lo certainly as if we did see them with our bodily eyes, If we (houlo see our selues compasled about with bzasenandfier

walls,

99 masls, we would be without all leare, and triumph agninst Sar tan. But it is a matter ol faith , not to trust unti that which: the opes seezbut which the worde offereth and pzomiserhi \This ove thing therelope is lacking in vs, that we hau not the epes of the spirite, but we iudge artoꝛding to the eyes and lense ol the flethe. Fo? else we ould be po moze afraide then they which beeing closed within the walls of an tmuincible castle, feare not the fo2ce and power of cheirenenwes;be they never so tertible. We muft nat doubt therelo ze, hut if we beleue, we are compasseFabout with &- erp and bꝛasen mountaines, that is to sap;we abide fox euer inuin cible against the rage of Satan and all the powers of darkenes. Blessed therefoze is he that beleueth. Thefemountaines are the AngeUs , which compasse vs on euery side, that Satan with tus augrils and ministers can not hurt vs as he would, Whose malice and power is such that if they did not continually beholde vs, continuailp defend vs and watch ouer vs, he would destrop vs euery moment, This can all chep testifie which knowe thacSatan is a murtherer and a lyer, which can not

abipe to see the godly pꝛosper, g there soʒe 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 mouncaines, by whom we are so compassed and defended. Dome times Sacanhurlech his dartes at vs as it were thzough the window tao destray vs, aus woꝛkech vs in deede somesozrow,but he can not moue vs, This similitude seemeth to be taken out of the stoꝛy of Helizevw in the 2. bokt ol the Ringes, where the seruaunt of Helix eu lam the billes about him full of fiery charwtesand ho semen tom | Helizeus round abaut, and mightely defendinghim.This our which the seryant of Helizcussawe, andthe P2opbet be: leued when he saw nothing,is,saich che Pꝛophet. round about all them which trust in the Lo2d: as also the 34. Psalme witnessech: The Angell of the Lorde pitcheth round aboute them that feare him. But our eyes are shut vp and see notthese miracles, whereof notwichstanding we haue daylp experience.

This pꝛomise then will neuer deceiue vs: onely let vs not deteiue our selues. Jfcherefoze we did beleue, no doubt, we houlde seepe, we should line, we Gould dye, yea (that moze is) we should suffer what so euer Satan and the wozid can doe against us, wich: aut all feare, Foz thus shoutd we thinke: If I suffer any thing, it

tx-not without che will of God noz without goob cause, Knowne, thourh nut bucs mt, vet butu God. Sete atan ii eake thzough the wall ia one place, vtt half he ablevtterlptoouerthzowe. it altogither. Thus should we think in our troubles and afflictions, and comfoꝛt our selues with the good mill of God. But we art afraid when any trouble conmieth, am neuer feele that seturitie which faith bzingerh. Thus doe we wop thely suffer che punishment of our increvulitte which we nuͤrrisht within vs, although we be called away cem it by {6 man notable places ot the Scriptutte.

Besides all this, it is not enough that we are compassey with fiery walles, that is, with the sure custody, the

watch and warde ar che Angells, but the Lozde him selfe is our.

wall: so that euery way e att vefeuved by the Lo2de against-all daungers. Aboue vs he is a heauen, on both fives he is as a vnder vs he is as a strong rocke whereuppon we stand: so are every way sure and safe, Nowe, if Satan thzough these munith ons cast his dartes at vs, it must needs be that the Loꝛde him self hall be hurt befoze we take harme. But great is our which heare all these thinges in vaine, Yer mut they be and learned, left che time come that we be destitute of all counsel and comfozt in these matters. Foz certain it is that thehower (il „— IAOATIITG 7 elle vue perish,

"Where he addeth:From henceforth & for euer. By thefe wom he sheweth that this vigilancie of the Lozde ou God over vs, not tempoꝛ all, but eternall,acco2ding to that which he said

in the first verse ol this Psalme: They shall remaine for euer.

vs learnecherfoze out of this Plalme, chat our constancy and seuerance conlistethin this, that we are defended by the power and pzouidence ofthe Loꝛd on euery sive, -

Verse. 3. For the rodde of the wicked shall not rest on thelotte of the tighteous, lest the ri ighteous put forth their hand vnto wickednes.

T Tft 77777

Here the Pꝛophet plainly declar eth that the people which rel

vnder this defence and pꝛotection, are afflicted and subtecce to all

misetyes and calamities as touching the fleshe: alchough they be com

THE 127. 'PSALME,: - 92 compassev about with such thigh and mightie moutitaynes as tuu⸗ ching the spixite, aa Ma yet touching the fiesh ann the olde man, they lye open au euery.Cve t the derten of Satan and of the wozide; Foz God bp these meanes will afflece: and exercise che:fle,tbac sinue g the foolisthnes of the flesh may be moꝛtisied in them, and that spirituall misename and the inwary —— eause why we are,accozding tothe

hohen hed ge, and as a citie whose mais are rat dum, and so lyeth open to the enemy on tuerie sine. Wherefoze there ia no sazt o men so vile and abiect which do not thinks chat they may doe what they list against the true pzofessozxofche Gospell.Hereof come such intoller akle iuturies, hoꝛrible blasphemies, cruel coments, and bloady slaughters of the Saincts of God, Terche leid kno all ernten, but the spirite. Therfoze: stoʒmes and tempests, bzoken troden ene as Esay sayth chap. 31. VV hich haue sayd 2 downe — we may go ouet. Thou hast layed yt grouud,and as the streete to them that went ouer. Thele — — vu— men | wichall we must deiware that by these puttuard afilictions warb man not weakened 02 auercomeresting in this assu⸗ ted hope and the L ond will neuer fozsake un, but chat w ue in the bolame of the lasher, and are closed within mot sure and | sroug bolds. So that now, although our goodes, our wines, our chilp2en, pen and out liues allo be taken from ba, ꝓttant wall ne · be spopled of dur Ch2ist, by whome. we art sa si — — — else geue vs strength to beate them. 01 if see what consolations-the holy Sholt lattech foxth vntqchem which.beleug che wozd, F 02 bnto such as looke la a better | lie cheachis, all chinges are here fuil os talamities and utiset tea ach lollometh death, as Paule sapth, and we continually dye. n-followeth.an other potill at the length bu che bench the flesh all miseries shall cease and haue an ende. This verst therefaze maketh much foz our comfort, admonishiag vs chat we fler many troubles; pet so, that at che length we shall be rand liberrie fran them all, cough not in this life, A x tocome aud in eternal life, Aan why sh um me not | Namile vnto our felues, remapning buver thus dd-

A COMMENTARY YPTHPPON

emen | God

— — — — ons. tentations? which tentattont whether i& chop be within ta chesyinth oz without in the fivthe; che time hall come when we thy Chu chall haue ffi vicrow — an ibis verit kalt tonsolati on doth

- \Notwith — increvidle boch + to 1 which suffer, and — persecate and afflice vs, q if we behold the same with our outtwary eyes, what can be false ? yea tht contraryseemeth to be mot true. Behold dur Sauk | tbe aur Chitt, was he nor bo fozlaken, hanging vpot the etolle, 0 | the rod oz soepter of che-wicked rested vpon hit? Did it not | likewise vpen the THzophers, the Apostles and other holy Mit tyꝛs ! This matter then, if we consider it with ouroutward eyes bath an other meaning then the wodesdoe impozt. Fo2 they p16 mise that the fcepterof che wicked shall haue no oner the govlp, CC ——— the Theretoze thr bety Ghott caticrh'vs darke tothe seltkofGodteneiled-in his wozd,and t ds to wey r

conliver, not what we'suffer, and wich our outward epts bur what is derreed wich the Lord in heanen, Aud he that can sequefire him selse rum che bedolving of dis affficeions and t tattoncʒ and yeld him feifewhotp oner to the = | reft;j#arightdiuint : pen he that bs ignoꝛùnt here, in |

nitie knoweth nothing at at. Foz ——— wi

pant that Gov is such a God as will not suffet the godly to be peffedofthe wicked? —— hath saydt 1 am the L thy Gods, de wilt neuer suffet ich is his owne to bel sced eicher by the world oz bythe ur abet er be thenabide and continue, chey sh all alsu

— r ara: Beteoerrooper >,

is true diuinitie and true spirituall wisedom in deede, wher wemay-ground this p2oposition out of the inuisible'c

Provbets,tolhying out of the first pzecept 2.1 am the Lorde thy

Now baue we to learne how we may apply this berse rightly and co our comfozte, Fo true diuinitie consistech in vse and p2actise, We are vexed on euer side with 'cruell Bilhops, wicked Pꝛintes, and others which hate che woꝛd of God and the doctrine which we p2ofelle.But these are very rifles, if ye compare them with those vexations which Satan, siune and our owne iusirmitit raise vppe in our consciences. We mult learne therefoze thus to judge of all these chinges, that they are the rodde oz scepter of the wicked: and to set the Loꝛde against them, reueiling his will here in his woꝛd, and pꝛonouncing that he will nat suffer the scepter of the wicked corest vpon the godly. Seeing then the same Pꝛinte pꝛomiseth thus much vato vs which hath all thinges in his hand, what can we require moze? Fo? the will of God is certaine, that though he suffer vs to be afflicted, yet will he not see vs tryden vn der foote 02 perish, Thus must we apply these sweete consolattons, the 8 MMhat the rodde signisieth in the scripture it is wel knowne, Childzen when they are pong are cozrected with a todde, when they waxe bigger with a wand oz a tudgell, and it they will not so amende,chenfolloweth the pzon rodde, Hereof it commeth that

wal the rodde siguifteth all power and rule whiche is fo2 the amendetent and cozrection ofsuch as doe offende, So is it taken in the 110.THsalme. The Loꝛd shall send foxth the rodd of thy power out af Sion: That is to sap, thy kingdome: Foz there he signisieth luch a rodde wherby kingdoms and people are gouerned. On this

fans {| wile the holy Ghost permitteth here to the wicked, dominion and

— of Antichzift and the power of his kingdom, persetuting destrop-

Fl ing e murchering the Chzistians, and raging against them with all kind of tyꝛanny. Pea we are compelled mozeouer to suffer the Manny of Satan vering and terrifying my heart andthe hearts ofthe bzech2en which beleue in Chzit. This dominion oz tpzanu the holy Gholt calleth the rodde of che wicked, and comfozterh bs: that as the Lo2d liueth their tpzannp shal fall and shall not rest won che lotte of che godly,

Che lotte of the iust is as much to lap as the poztion, that is,

the mimber 02 congregation of che iust. Like as 'Chaift. calleth them the little lock, and Paule, the pooze Saincrs. Ouer sapthhe; although thetyzannes doe rule, pet shalt not their po wer, endure. Although the persecutozs of the Church doe oppaesle the faithfull, pet shall they not doe so almayes, neither hail their counsells haue that successe which they desire, Fox thinke to route out this doctrine foz euet: but chat shall they be able to doe. Therefoze albeit pe suffer in the meane time, saith the holy Sbost, yet know pe, that my will is, that they which bs leue in me hall neuer perish but shall be pꝛeserued to life euerls sting. Here then haue pe whereunts pe map trust in all your tents But behold the reason which the holy Ghost here vseth to om that the scepter of the wicked shall not rest vpon the iust. Gods moued saith he, to helpe and defend the inst, Foz else it mighth come to passe that God should haue no Church at all, and the iul should put fozth their hands to wickednes. So we finde in 1 that befoze the people were delinered into the handes of the B bylonians,thep had a pꝛomise that after seuenty yeres thepthoub returne againe to Jerusalem, because they should not be bzought into doubt of Gods mercy and so vtterly despaire, and falling away from God,shouldrurne to gentilitie: s it is in the THsalmg, lest the godly should turne to folishnesse, that is to sap, should ble pheme and become impatient, This is the cause why God {op neth the pꝛomise of the woꝛd with the execution andperfozmang of the deed: oz elle the godlp should be dziuento desperation, UM see how many are cast downe with aduersity by the losse of goods wife, childzen and other things which are deare vnto them, E cept therefoze their mindes were raised vp againe and comfozcedy first with the woꝛde and pzomise, and then with the perfozmang and execution of the same, many woulo sap there were no-God, Therfoze God mult needs shew him selfe to be a God, not onely in woꝛd but also in deede, Dauid had.great pꝛomises of God, and pet by bis owne sonm he was dziuen out of his kingdome and so persecuted that he was compelled to flie away bare head and barefoote; This was a soz tentation, Therefoze the great and ample pzomises made unt

eth life. him could neuer haue raised him vp & comfozted him againe, ex: | thing b

cept, God hav in deede deliuered him out of this —_ 5 (He!

hen be

effliction, Euen so if me hav no moe but the pꝛomises of God to suppoꝛt vs against the Papistes and adnersaries of the wozd, yea if God did not in derde fight fo2 bs and defend vs aint chetrryranny, weshouldbe swallowedvp with sozrowe-and bꝛought tuen to desperation. God therefoze wozketh both wapes: he raiseth vp with the wo ꝛd and pꝛomise, and deltuereth out of croubles and af: flictions by execution ol che deede, thataccopdingto the saping of S. Paule, the tentation should not be abone our strength, but should * haue an ende, and we learne by our owne experience that the first tommaundement: I am the Lord chy God, is most certapne and infaslible. Therfaze when he saith; Least che iustshould put forth their hand to wickedaes, it is as much as if he should (ap, leaft the iust shoulde turne away from God and fall co gentilitie. Foz Goy hach a double care ouer che-faithfult: first that they be not ouertome, but map ouercome the tentation: and this he doth by the wozd and pzomise, The second is that the tentation be not perpetuall. Euenso must we be vndautedly perswaded chat besides the infallible pꝛomises which we haue of th good will of God cowards ys,anp in the end ol euerlasting life, we shall be also deliuered,and int adnersaries destroped,-albeit we tan see no maner of wap oz polliblemeanes home. it map be done. This is it then that this verse here setteth loꝛth, that God ts so carefull foz the safety of his people that he setmeth to feare least they sboulde put fozch their hand to wickednes & fall away from him, whereby icmight come ta passe that be should haue no people + so there should be no God. Fo: God is the God of the liuing, andtherefoze be must needes haue a people. Uherefoze there must euer be some remapning which map pꝛaise and wozsh!p him. If there must needes be such a

© number remapning, God must of necessitte make anende also of tentations,

But here we must beware that we doe not appoyne the time of this deliverance. Fo2 befoze that come, God will haue vs tryed to the vttermost and bzought to that extremitie, that all our hope and rust shall be vtterly spent & we at the poynt of desperation. Now, when we are bꝛought into this case that we can see nothing but desperation, then, euen then God lendeth eomfoze, in death he ew. az lile and euen in damnation he bꝛingeth saluation:bziefly of none, 1 | thing be maheth ali thinges, and when all hope of remedie is past, — hen beginneth he to wozke, and frameth all newe agayne in mot ction --

Olde things ly that our God is suche a one as of olde thinges is wont to man are * * all nem, of pooze to make rich, ol despised glozious, And this lu

perfect wise. Thus can not the God ofthis woꝛld doe. This is thy fingular wozke of God therfoze, that when thou thinkest thy selst cleane cast away and vtterlp foꝛelozne, euen then thon shouldelt be most sure and safe and most glozioussy shine as the day starre in the firmament, Thele things are easily taught, but by experi: ence we finde and feele how farre they passe all reason and power of man, how hardly we can beleue chat God maketh all thingy af nothing, that he is carefull foz vs, whether we be afflicted in the flesh oz in the spirit, and that he is moze mindefult of our denn rance then we our selues can be. These thinges therefoze must ie often x diligently taught that we may learne that heauen wilt dome which the first commandement settech fozth vnto vs, name:

id we would all gladly haue, but that wil not be except contempt an

ve become Pouertie doe goe bekoye. — * Pere haue we then a singular pꝛomise and consolation, Ag ine e.

would say: the rodde ol the wicked greeueth you, but be of gon 901 comfozt my people and patiently endure it,fo2J wil not susser iz forks tentation so farre to pꝛeuaile ouer pou that pour confidence | crult in me shall vtterly faile pon, Sto2mes and tempestes thally —4 rise and pour daungers shall seeme so great as though the wat right thould p)esently swallowe you vp: But I will not suffer you tops thoug rish. I wil bꝛidle their rage and make an ende of the rodde of < where wicked. JfSacan's pour owne conscience doe accuse you as n un wicked and vbnrighteous, yet will J not leaue pou destitute of ug ict righteousnes. Thus doe tentations teach vs the true vse and re ning ofthe first commanndement,the which none without afflict — ons and tentatious shall rightlp knowe oꝛ vnderstand. r | - Mozeouer we are here admanished of the great daungerth. followech thefe atflictions g tentations, which they that thzod. tmpatienciefozsake che woꝛd and faith, doe fall into, Th the Lode heresheweth him selfe so carefull fox his people, : they thould sall into this danger. Foz their Care which haue one — fazsaken the wozd,is much moze perilous then it was befoze: and *

into such ( as our Sauiour Chꝛist pꝛonounceth in the Gospel) enter seuen spirites much moꝛe wicked then che first” Me u therefoze patiently suffer and perseuere in all tentations, aridt# ther abine all extremities then once sthzinke from the werd of life

Een

una this — iu eee.

maden,

© gõ Thbgood: nnn age then which ntb of gi lingie; flocgriam 5 right hart. Fo2 these art clepwwhuch though they also chzough infirmicie due sometimes offend, Bow, where he pꝛayeth that Goddullfdoe.wel:t® the good and godly,he meaneth also and secretly complapneth that the are in mise⸗ nend sth all wozldly - F felicitie: As we lee at this dap the — Golspel to eniop ty bere r ντNn e od -: =odT 241

pztunise;thac like as de p34 aendern

Aer ele e BU) ant Gut 2 Jt na% rn — ec. — e mut den Nees ür cheiotuodked Win the- 22 — dard j —jꝙ——— n

A £OQUMENTARY YPEON

not as unn as turnt == —.— fakth4! and

ch te hai samei ———— eee e being — 7 —

nue wing, andtofallawaprhzough witkednes ere eee ee God, but This ——

in the Loꝛds flooze also the beam ub ö e the chaffe; Ve muft pꝛay therefoze that God mould bing thele — vnto themtheir tut

© of iniquitie. Thenshall peace ensue to che Church of Ben. Foz | whalestha& 02d party

—— — - githertht goon andvqyightosbeant,audopraby decigiecpytsls amen

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len when be saltbebat hen ame — — — mas mosts.hokp, cu Arto ND auid and Saul vid mightely flourish. But beholve how —— lusettech socythchat toy which ould follows this deliuerayee; Qeshdltbe,' lktthemthat desamt, By his kinde of speech. that this be an | jop and gladnes thould be fo great, that the hart of man sbould not bond (gate to cmet eit. As if be han say: whon we shaifheerFof, Salle deede fette aud

A COMMBNTARY YPPON

den endende ineimable-grace whereby wwe are redemed, gbthebimnn.chefamacet God Gods who dh = bisawnelife that h gti set vs free from

li the math of God, death and eternall dam

l looking

innit om a is Gra we milk labour to hade fome part ofrhistaft and feling which che iy ou poppy Oy oro chu — een bert occasistita ampiylie the aut deen ofchevedemer.

not nor N r > Renn 88

; 01936 bete, Thetball our mt ie Blledwith anden

io cui, tongue with i 1 g the ber Qoulo

saith, Fo they must be bzoken with this pzonscepter (as it were) and beaten downe to heil as the THsalme pꝛayeth: Let the wicked Ia be turned into hell and all nations that forget God. Foz seeing they haue a heart of —— as the Pzophet sapth, a bꝛasen fozedead, they must be terrified with che thundzings of the lawe, that is, they mult be bzought co the feare of Gods iudgement and filled with che terrour of death, as it hapned to the people of Israell at the moune Sina when the law was published by che voyct of the Lo2d.But they that haue a flesbp heart, that is to say, a soft and a tender heart, may not be killed with che law, but reuiued and rapsed vp with an othet kinde of doctrine, which the holy G holt here calleth laughter and iop, that is to sap, the Gospell. This is the right diuiding ofthe woꝛd which S. Paule speaketh ol, to pꝛeach c n. see fozth co the impenitent and hard harted, the thzeatnings of the lam, che math of God against sinne 4 the terrours of Gods iudge⸗ ment: but to the weake and bzoken harted, the sweete.comfozts of the Golpell, that they which are secures without feare, map nowe trarne to feare the E02d:and they that are to much'opp2essed with feare,map be of good comfozc and now begin to trus in the Loꝛd. This difference betwene the law and the Gospel is wel knowne, but by experience and p2actise it is not so well knowne, Fo; our infirmitie is such that we are rather touched with the sense of siune and death then wich the laughter and iop, that is, the sweete comsoztes and ioyfull pzomiles of the Gospell, Iv, tospeake of my feife and ol mine owne feeling „the redemption and life giuen by Chꝛist doth not so much pearce my hare, as it is cerrifled with ont 02d 02 ent cogitation ofsinne and of the iudgement of God. The cause whereof is fo2 chat we can not sufficiently learne this difference betwene thelawe and the Gospell. Foz although it be both mitten and taught, pet is it not so effectually felt in the heart: Ela ould ic follow that terrisled heartes (ould cast away all heaui⸗ nes: foʒ co them(as is sapd) perteyneth the voyte of laughter and

„r, and not the vopee ofterrour and heauines.

Aud here also we find Satan to be our deadly aduersary,whichmolt subtillp disputeth with vs touching the lawe, and vleth such. arguments as we can nat deny. Foz when he layeth vnco vs our nes, we are constteyned to consesse and to acknowledge chem, which albeic we couer them some times: befoze-men; our consci-

Speculation becaule this distinction is not so well knowne by pꝛactise as it is ked — ge wirhout exsuffer vs to fox cet them oz hide them. Thereof sometimes ariseth also a doubting 02 mistrust even of holy-wozkes:J speake nothing

ofthose which are manilestiy wicked, Mich chele dartes Satan

pearcech and greeuousiy woundech the soft and tender hart, onely

by speculation, Fo if we had this pꝛactise in deede, we shoulde rightly discerne betwene the law e the Golpell, also betwene the

perience and disciples of the law and of the „er beate backe Satan with

ptactise.

this am were, that like a lying spitite he seeketh nothing else, but to blind and deceiue the hart wich falshood and yes, Foz whereas hard and stony harts be, those he doth not kill oz tertisie, but ftatterech and fillech them with hope & faire pꝛomises: which doe not pertepne to such harts. Contt ar iwise, where as such tender and t moꝛous heartes be, as are to much terrified already, and cherefoze should be confirmed & reised vp with the pꝛomises ol che Golpell, those heartes Satan most of all, not onely goeth about further ts afflict and cerrifie, but to beate them downe also co vtter discom fozt. Wherefoze the Chzistian man must learne and labour by feeling and pꝛactise to make this distinction in his heart, and lap vi to Satan: Away from me Satan with thy lyes. When J am void ofthe feare of God, secure and hard harted, then come aud pleade the lawe against me: then will J heare thee: fo then that is the tyme to teach the la w. But lince thou commest nowe vnto me with the law, whereas mp heart is cerrified already with sinne & death, J wil not hearethee: Fo2 thy doctrine perteyneth not vnto it but laughter and ioy: not tert our and death. 3

So should Satan be aunswered when he goeth about to tern

fie vs. But bp experience we feele that when most neede is, n

heart is not able thus to aunswere,alchough we haue heard theft

thin ges befoze neuer so often. The cause is this: that albeit hea-| vi nen be ours and wide open fo2 vs, pet suche is our nature, am such is our infirmitie that all this can not make vs fo foyfull; 8

the gaping gulph and hozrour of hell doth terrifie vs: $6 chat one cogitarion of our sinnes doth moze afflict vs, then all the tex ching and pꝛeaching of the merices of Chzist can comfoze vi TAherefoze we mult earnestly endenour to learne this pꝛactist, 82 af che least to actepne tosome knowledge thereof, and tepse vj our sclues with these woꝛdes: that the Gospell is nothing

butlaughter and toy ; which * a |

that is, tothole that feele the captiuitie of sinng and death, to. the Jeshp and tender heartes,terrified with the feeliug of the wꝛath and iudgement of God. Thele are the Distiples in whose. hearts should be planced laughter and iop, and whiche onelp should heare the voce of iop and gladnes in che tabernacles of pf 117, the righteous. and that by the guthozitte of the holp Ghost: which this verse settech faozth. Foz it signiũeth that this people was in Sion, and after the outward shemol the kingdom and pziesthood, did mightely flourish... But if a man conlider them accoꝛ ding to the spirtce, he hall.see them to be in miser able captiuitie, and that their tongue is full of heauines and mourning, because their heart is terrified with the sense of ane and death. This is Moises tongue 0z Moises mouth, full of womewoode and of the bit⸗ ternes of death: wherewith he ougbt to kill those onely-which arg to liuely and full of securitie But thep which feele their captiui⸗ tie should haue their mouthes filled with laughter and iop, that is; the redemption aud deliueraunce from sinne and death, pur⸗ chased by the bloode of Chzist, should be pꝛeathed huto them. This is the scale and weaning of the holy Ghost, that the mouth of such ould he filled with laughter, that is, their nouch should sound and shew fozth nothing else but great gladnes and those in⸗ estimable consolations of the Gospell, with voytes of triumph: and victoꝛy hy Chzilt, oucrcomming Satan, destroping death and taking away our sinneg, This was first, spoken vnto the Jewes: fo this laughter was first offered to that people, then haning the pzomises, Now he turneth to the Gentiles, whome he tallech co the partaking of this laughter. "$999 Ihen shall they say among the Gentiles, &c. The-Gentiles naturally hated and disdayne d the Tewes, and coulpe a hide no⸗ thing le lla then their religion. Pet these Gentiles, sanh: ha, when this laughter, this iop, hall be ublichen and pytathed, hall maruelhthercat, and shall pꝛaise the gyeatwozkes-af the Lozde, we, che Gentiles would not thus doe, 02 estetme this wonke of God a a bene site, excepte they alsa should be partakers of che lame, Therefoze when the holy Gholte saith, that the Gemiles Hould publish, pꝛaise and magnisie this benefice of the Tewes u dekuerance out of captiuitie, he ylainesy Gowfieth: withal that they aulde be partakers of this delt tante, and that theplike- Goulpe extoll aud magnilie this greate * of God, this illi.

to A COMMENTARY von

deliuerance from sinne and death, To this doe almost all the Pꝛo⸗ pbets beare witnesse. In the 8. ol Zachary it ig'satde that out of all languages ol che nations should take hold of the skirte of him that is a Jewe,and sap: we will goe with you, fo2 we haue hearde that God is with you.TAbich place of Zacharie seemeth t o be ta · ken out ofthis Plalme. In the first of Esaie likewise: All nations tall flow vnto the L 02d, and many people shall go and sap: Come and let vs goe bp to the mountaine ofthe Lozd,tothe house of che God of Iacob, and be will teach vs his wayes, and we will watke in his patches, et. These things doe make foz our comfoze, which are not of the seede ol Abraham after the flesh. Foz albeit the p2omise was not made vnto vs, pet when it was accomplyshed we were made partakers thereof,but by che Jewes notwithstanding accoꝛding to the wozdes ofthe pzomise: In thy seedethall all nations be blessed. And (aldation saith Chzi> commeth of th Tewes. Thus doe we Gentiles pertaine to this redemption, although it was not due vnto vs ( fo2 to vs it was not pzomised ) hut came by the free mercy of God thzough this laughter and this ioy, whiche che Pꝛopbet speaketh of, published and pzeached not onely in Sion, butemonglk the Gentiles also, which doe enioy all che good — <a God togither with his holy people, as 0 1

Jerse. . The Lord hath done great things sot vs, therefore we i, m

teioyce. |

Here pou see one Church gathered togicherof che Jewes am ofthe Gentiles, and with one voyce magnifying the wozkes ofthe L o7de, that as Paule saith: with one minde and wich one mouth God, even the father of our Lozd Jesus Chꝛist might be glozif- 2d. Foz as the Church ofthe Jewes singeth: The Lord hath done

ate chinges far vs: sosingeth the Church of che Gentiles allo,

ing both partakers of one fruite, boch knowne by one true signe to be the people ofthe Gospell, namely because they are the people of iop and gladnes;as these wozdes declare: Therefore wereioyce. k

Consider now the kingdom of che Pope and the hoyrible abe mination thereof. In the which there was nothing hearde,seene, taught, redde 02 exercised hut mens traditions, aa

nothing ele but discomloxes afflict the cunscienct. Foz our tradition bingerh foꝛth an other, one obseruation followeth an other, and that wozft of all is, they Mens ordiare not onely burchensto the bod (los to that ende tend allthe 0z- arge mul dinauncesof men, if there be any pzofitable vse in them) but are 237 cc. nom become snares to the conscience. Wherefoze there was not sise of che one iote of this doctrine tn che Popes kingdome that ministred-8- body & nor ny occasion of jop o-gladnes to the poze conscience, o matuell to bind the then if in this kingdome of darkenes the conscience was terrifiey a ence. and found no comfozt. Foz if it be in anguish and cerrour, it can not make that distinction whereof we spake befoze. Great cause daue we therefoze to be thankfull vnto God foz this ineftimable benefite,thac we now knowe the doctrine ol che Golpell to be the doctrine of consolation e saluation. Though the which doctrine looke how much top thou keeleft in chy heart, so much thou doefk eniop of life and saluation. But if thou feele thy heart still oppꝛes· sed with heauines, the deuill hath not pet giuen ouer to vere thee. Wherefoze thou must haue thy heart well inftructed in the true be ol the lame am of the Golpell, (as we haue said befoze ) that thou mayst knowe that the lawe ought to be vled onelp against the obstinate and impenitent, and that chereinconsiffech che true any pzoper vse ofthe lawe 2 but when it dexeth and terrifieth fuch ten ur consciences as are to much feared alreadp, it is not rightly vled, and therefoze terrisied consciences map in no case harkenvncs the law,foz to surh perteinerh laughter and toy, the pzeaching, A (ap,ofthe Gospell oz remission of finnes giuen vnto vs in Chzift: bythe which we are also sanccisied, but by the law we are not san T rather increasey

NA riss

OSS

Verse.4, O Lordeturne againe ourcaptiuitic as the rivers in — the sourh, |

Hitherto be hath intreated and pzopherted of che kingdome of nuit and ofthe redemption to be wzought by Chzist, and afterward to be published to all nations,that chereby mighe be gathe⸗ qu ene church ofthe Jewes and the Gemtfles'in the which ould ; [depzeached nothing else but laughter ans iop, pꝛaise and thankssiuing, Now he pꝛocedeth further to describe this Church, aun

Hievieth dhat:follolvech this fruite of and this tom pannion.of the Jewes and Gentiles, nan tha great neut ssitit u ton faithful pꝛayer: Lkeagthe:PTH)zopher Zachary ab sio iopneth with the spirite of grate the spirit of-pzayer, that is, I with che redemption which was wzoughe by Cheist, the pzaper - .._ .- ofthedaithful and ofthe redewed. Foz althoughour redemption -...,; - befullpwoughts we redemedby:the-bloatof:cbesonneof-Goy, vet ia it nctessatythat we thovide pꝛay soꝭ chis redemption a Cbꝛist also in bia mayer commaundeth va to do, that Gods nam may be fanctisied, which notmithstanding we knom to be holy am sanctified alreadp: that the kingdome of God may come, which is come and is mithin vs already, As.:Chuift saith: Father glofit thy name, and the father aunswereth, tliaue glorified i, and Iwill — Also Sainct s ule saith: I count not —— vnto it xc. De: meancth. the fulnes

the knowledge of C

hzilt,and perfect task of the pawer of his ro

Thie is it which J touched kefoze;that this benefite of the go

pell, this mestimable. gifte af our redemption and life cuexlast

ts ealte ta be uttered with-wozhes , but mosle hard tu be bolt

with thrhedre:' Fo2 we hane in this life, notthe tenchesʒ but in

first fruites of the spiriteabut che flesh yet Itueth fully and wholh

in a maner,strong and lusty. Ttue it is that we haue entrev ont

foote into the kingdom af God, and haue thereby obtained then

surantt ofthe piii an But · we anasl nat there test: mt u

mawecke other foot after, tba is , we must concuindlly in dr ©

and goe fo mara is ihe xaomlenge af grace and offfaich : and

this causethe TH2opbet'Zachary saieth that che. spiritt olan

is poured fozth vppon vs, which spirite requireth this eneten

in vs. And Sainct Paule saith: that the spirite sigbeth with sights

that ton not be expressed, yea and that enery creative also qu | (yd) |

neth foz the deliuerance ofthe childzenof God;WWhevfoze whiles king, r

we are in this body, which pꝛesleth vs downe as a heaup burden, | sell an!

and hinyzeth vs that wei can not fully eppzehondrheso rhinges, | dings

we haue not ovely the spirite of grate, but the spirite uf pay | (use w

also, that me might be assur ed ofthe gr nee and good wil of 288 | dblo

tawarda un fo Chꝛistum sabe inuhom w beitur, and yet fiogld | ted!

not teaseto pq that Su make prefect iu vs that he hah Hbarsig

ticaltspirites,which like to sopes dogge, follow the shadow u lose che thing. In deede,if we looke co the woꝛd, to baptisme, ii Chꝛist him self, al is perfect. But we speake nochere ol the but ol the appꝛehensidn thereof. Solife euerlustug is my fathers house art many mansions, sayth Chist. But in they manstons we axe not pet fully setled so long as weliue here. In the meane time we are opp2zessed with cares, vextv with sinne; affticted with centations,terrours and desperation. Satan neuer ceaerh to assaile our faith, hope, and other vercues which God hath planced in vs. And this pꝛerogatine hach Satan because the grace Satans prewhich in be gun in vs is not pet perfere. Therefoze he figherth ta rogue. dusely against these begiunt laat they should conte co perfection.Such is the life of Chyistians, which haue already re | TH ceiued the first fruites of the spixite, who by experience doe learne {| thchese things can not be fully appzehended, but that in the meant while they shall often times slippe, pta and soni tymes daungs musiy fall, so that the sparke of faith and o rhe sptrite may serme tbe in them vtterly quenched, as it hapnod din dis a0uk tery: where in they haue neede ol helpe to rrise chem vpacaine;ag Ch1ift aunswered to Paule: mp power is made perfect in instrnit⸗ then | de. The infirmitte is theirs and remapnerh theirs whiles they le, but che power and strength isChaiftes alone. 2 An this daungerous date chey flie vato p2aper and suꝝ ¶ end bs not into tentatian: Gitre victozp O Lond, that m faich fuyli nut, that my hope be not confounded, Make perfecc che good woꝛk ceed> | vhich thou hat begunne in me. Notwithstanding thele art they h sights | which not onely haue recetued the firft fruites of the spirice (as is (o-geb | @yd) but also haueperfectredemption, sure hope of ifs euerla- whiles | fing,remisfion of al their sinnes true deliderance (roi tho benil, burden, | bell and etprnall death. All these thinges haut chep?z'an0i ti the hinges, | hings there is no defect, but the defect is in me and in ther, bes ' pzap | (ause we haue nut pet fully apthpebended thefe hinges," Fo) ivy af — — es — — t that tocty out and fan: Hee an mne n N. de yah [havfightingagain®#thelawoFGedzQud thtats che deu 3 ; tChitltiancanuot befecure, Fop hee stei that ht han / ur

ayercome all perills and daungers which the enemie dayly deutfetch, But fan sa much as pertainech vnts Chzist(as is sayd)whom by faith be appzehendeth,on whom he beleueth, true it is that he hath all thinges. Foz in Chꝛist che deuill is ouercome, che law ful: filled, the math ol God pacifted, and death it seife vanquished, Jn this Kate we stand il we looke to Chʒist, on whom we beleue. But when we looke backe into our selues, we axe fozcedo confesse that me axe not pure, betause our fapth is not pet perlect, and therefoze can not perfectly appꝛehend perfect thinges, as S. Paule sayth Therefoze when we come to the combate, we giue place to the e nemp, we suffer our hope to be wiested from ba, we are cast int heauines, impaciencie, cc. Thus Chꝛistians are warriers #.Godg true souldiers, which stand alwayes in the battaile, and can not be secure 02 voyd of fegre. Therefoze they are feruent in pzaperaw exp.vnto God fo succour. Contrarimise, they rer not,fo they thinke that the deuill is farre enough of, and so tha faith & feeling ol the good gift of God which they seemed to han they lose hefoze they be ware, and when tentation commeth, they are liketo a withered leafe; 4 Thus we see the great neceflitieofp1ayer;andhow it oughtts he continually vsed among the faithful, if not wich the mouth, ys r God, accozding to the woꝛde ol S. Paule: Lerthe word of Christ dwel in you plentifully: pF. nifping chat they ought to be continually. exercised therein, not of — — other publikelp and pꝛiuatly, but

bout like a rozinglyon, strong and migbty, seeking whombe may} be deuoure:fo are we on every fide infirme and weake, pꝛessed down

allo wich the flesh,, full of sinne, x caripng thiscreasure in earth genie vesselles: In the which our fapth is as a render plant, whirh bb 7 Do. ⁵ I thS

tnourdeilpconfiictes ws ma dan stedfastly ag sore hich nl tt neden n,

continually to p

deere, captimiie,revemevs — — vs mae, u ust killed the de uill, kill — de@ eabemewagthe iavpgckdiragmpanm ps Foz — — —— the full perfection rhereof, which shall che death ol this body , in the which finne here dwellech, The senst and meaning

then herofis: Lord turne againe our capttuitie, chat is, redeems vs; whiche haue hegunne to berhenewe rroaturezthat' as our rg vemptianbp(Cherst ds fully and perfercly wought,so we may ful: hy in perfrcilp appzrhendand feele che same ĩ Fo3chete be 1a: wp things which in this life fight agams ches reveniption.Wherlo tha boxe it is necessary that we shoulde be well armed agataft them; es forages ——— .

bi — encrease in i, and that te may be revoried dajeby day viicel

c wholly put way ———

1 flentienf water; 2 * 0 138 9 vb ! Hewnerery$tirof p. e they tho hou ot: ou Satan dot not i L rt vs cherefvze giue our stlues wholy er . 90 mevcaion bf the boys ing : Foz negligence and securitie encreass byHeele and in Ferber inthe tron, and the wozd slipperh (as it were) out r ni rom * otten f p already, who seeke oppoꝛtu — —— laikiesuhen

be perrtiiethdur hearies.co-be vide ofthe wo el d. Here he firreth vp. of afpark; as it mere, a flaningfire in ouy 'canfosence; which befoze we tan quench aan appzehend Chy i® and his i againe, either we are oppꝛessed with anguishand (@row,opviter ly consumed. Foz he is a murtherer, and sceth by abmeanes.how to delay vs. It is necessary then saʒ · vs tohaue out seusts exerii· led and oun mindes aetuyned in the moditation of the'wove an

pꝛaper, thattbe ene finds mat vnntmedim vnpponide3}'which E seeketh ta sole uu ni this redemptton. Anisu am a Db vine, which bn great troubles haue gotten some knowledge am

vnderstanding of theholp Seripture, and yet am not J so fifces

bp th2ough that A dor dayly exercise my seiss tuen ti —j— en incht Catechisme, in sectem medication 'Y. meant of tbacammaundemerra, the articles ache belirfe aud thy L92ds pꝛaper, ct. with arte arnest ann attentiue mint; recounting with my selfe the woꝛdes, but ohseruing and

also what euery won signisteth. And doubtles mbẽ i am exerciseazbutam actunp tu wich ather matters, I ande amanisei discammoditie there n. Fax ihe won isinered vnto vs tuthi

— men dayly tall. un whereof elle com they are securt. they pꝛo not, then hen

. i figh

eto 36 dagen 26300 Of 00 rt, keene, They chakoyewig yearn erhalt rh ke wh U. ee dee ane ct HH a2nn

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im 1226; ,PRALKE, * rrt mes bis so ie er et leer many rte, w 90 pet acco2ding.tothe fen Fein Pectr Dy many) tribulations © © |

* —— moe then & thou must fight with him touching 7 F02 if Saran cannot

= desires atteyns-ecernall life, we will confesse and —— our — — . let vg be alsurru that there shall alwapes be

7 which wil ane to Werne and eter⸗

= 3 1 0 5 ka — g Leman cn ke we mul beemod we w 419.06 mage ihe sanne of God Wehn bare dcm fd of

e he nces ove tter⸗ how rtl and dich Di am justly lifces teu t E 1d the Eli anifef 0 , rhean TH? He any | 620 , halls! ! eros canfed Ccont!! ih the be pew ergy war a

=> IHE

— hs enttblptnige' of Thi mich is rdeemednorwithanding e e e eee eee neee rich mans gate He — and calamities.Dery chou wit — aChzistian*Harken — it not strauige as conceriing the fiery — 4m which is aro

oy bn — — ye ard OW = Ii pes A that ra OH Nene plac gb TIE Wi re th —.— romfdztübly

redbmed'; meant eth =

flaunder vs and out ddcttine;and falsely accuse v stef ing & th cons, hc gn | tht

All this is to sowe in teares, to goe | and me FN

thou hast, so much laughter thou hast also. But this laughter is loft and turned inta mourning: vet ave we ken. Fo2 the pꝛomise is surtʒ that me (ail —— — we mult not vnderstand here by sowing, the office ot teaching ont Iy, as Paule vseth it: which sow vnto you spirituall thin —— but it signifieth the life of the godly, with the whole the actions thereof which they take inhandinrespectof — gation, #92 these are, as it were, seeves of the ute to cumt bich hfe we enioy and pollesfe in hope. Foz our saluation is sures net taine, and the victo2y ouer sinne, hell, and death is ours, but petin hope, Notwithstanding so long as we are in this life, we remayne alwapes in teares and mourniug, as Chzift laith: The world shall 1%. 1 rioyce but you shall sorrow, but your sorrow Shall Be turned inio ioy. This mult we looke foz, and with this hope must we ouerume all soxrowes 2nd beracions, Foz we are inche sighe of God Me vnto- wild beastes, whom he suffereth continually ta be vered e coursed ol che hunters, so that we neuer seeme to be in safety. Fo Ch istian without afftictions is nothing. Ne lee how he suffred Perer, Paule and all the faithful to be persecuten of. the hunters, that is, ol the Sinagoge, the Emperours ꝙ Pzinces,coth end that ber might learne tobe humble in them selues, x not to he pzaud.: DSeing then that all they which will line godly in Ehꝛist Jesu, 6 mutt persecution, we must hold fast this consolation; where by we map, as it were, season these afflictions, namely that the ha- Ghost doth here p2opbecie that we must. sown teares, but bid eth vs be of good comfoztnotwithstanding:foz the mote plentifut bitter the teares be, the greater laughter & top shall follow: like @s he setteth fo2th also a contrarie example, The wozld soweth in He lughter, but afterwards it reapeth in tuerlasting sozow, anguish emilerp, But our tentactons + afflictions do here endure but fo2 a while. Let vs therfoze patiently suffer.in hope that in Qeede of papnfullsowing soꝛ so (mall a time, we shall hereafter reape ioy and blessednes, And this also bzingeth great con- {ore n, that albeit our whole life be full of sozxrow, bitter afflictiut that 4 E. ane sowing altogither in teares, yet God will suffer no 1 o ntations alwaies to continue. But like as stozmes andtempests 9 hou their seasons, and afterwards commeth faire wether, as also alt | labour fallowech rest and quietnes 3; euen so experience doth- 1h u un that when our. heartes haue bene vered and oppꝛessen

Psal. 137.

2 to abap, two,0) chet 03 else longer, Gu replrtiisdem vp againe with some spiricuall comfoze, Foz if ten

' tations should last alwayes,who shoulde be able co endure them,

pea weshould fal away from God foz euer. Therfoze our afflicti ons are tempꝛed with some consolatids, that we shonld know tha Gov mil nat suffer vs to bealtogither swallowed vp wich sozrow, Se will correct vs, as the Psalnesapth, but wil not giue vs our vnto death. Oe suffereth vs to be cat downe, but he reacheth out bis hand to reyse vs vp again. But contratiwise Satan & th wozlde doe not cease, with perpetual hatred ę insaciable malice to rage: gainst vs. They say: downe with them, done with chem even ty the ground. But Gods anger is not such, who chasteneth and coz recteth vs sog our salaation.

Let vs learnecheresue to know these things, and that we mul sufler afllictioms andsow in ceares, left when tentation commeth we be offended as though some new o2 straunge thing were hay ned vnto vs, and so fliefrom God q fall co dilpaire:Andiet vs ho Fast this consolation, that our haruest is in heauen, euen lile euer ing, which we shall reape with top: and mozeouer, that our ten tattõs are so tempꝛed in this lile we may be able to beare them, Acco2ding to the saping of S. Paule: God is faithful, which wil nat suffer vs to be tempted aboue that we are able co beare, but will giue an ichue oz outscape euen with the tentatien. Dome times i deed it semeth vnpossible fo2 vs to endure the tentation 02 affticti on anx longer, but Gods power is made petlect in our inũtmitit.

Verse. 6. They goe (or going they goe forth and weepe, ca. ing precious seede: : but they shall returne with ãoy & bring their sheues with them.

Howe tould the state os the Church oz the passage wherein it

walketh vnder the holy crosse be moꝛe lively expꝛessed. Wlhereby | ; we may learne so to atme our mindes that we lose not that laugh: ter which by faith we haue appꝛehended: but may encrease and wape strong, and feese this laughter moze and moze in vs. Fi faith and the life ol Chꝛistians is not hypocrisie, as Sr wy life and religion is which are shut vp in clotsters, which seeke tome to perfectionbycertaine speculations ofthe fpiricuallvnia (as they call it): but altogither in vayne, as A haue mouny

with eagitations of desperation, mistruft , impatiencie befoze

the fign ging 02 lentatts

s,The fyou fl life. Oe

THE 126, PSALIMES 4 Try:

mine owne experience. Foz when I did moste catueisiy bp thin meanes leeke to attaine to perfection, Hcouldnenerfeele anptaft thereof, WAherefoze it is noching but derrit an@hyporrisie,: Bat the Chzifkian life is that which is here described; that is, to be ex: ercised with tentations and asstictians under the crolse,, and ta app2eheud the wozd. This is our true vnion with God, which consi Keth in p2actile: In the which vaion we must daply increase; be= cause os the flesh, the woꝛlde e the denill;which do exercise va with tontinuall tentations, Fo extept in these daungers we haue recourse vnto the woꝛde & p2aper,weare gone. The erosst therefoze is the meane wherewith God will haue us, not smallo men vp and tonsumed, but exercised, that we may daily growe moze ann moze towardes perfection. 57101. 1164336. 57 228 (232 1115 Mozeouer, concerning the text,jtfo2oerh lilo wheeber yetale this verse as a repetition of that which gaethbefofo z whethen —1 them, o referre this verse ta the consolation ofthis p2elife, and the fozmer verse to the consolation ofths kifexo come. Notwithstanding it seemeth to me that the intent of the Pꝛophet s bere, pꝛoperly to signifie that ałssictions dae not come unto the leithkull once onely and nu mode. Fox although'consolations ata now and then inter mixed, yet one tentationfolloweth another: so that all their life is in a maner nothing ee but a continuaunce of tentations. Do hath it alwaycs bene that when ane heresie mas 0: nercoine in the church, an other hath spꝛong vy: when one tyꝛ anne rt; the hand of God hath bene oppꝛessed, there hath risen vp an o⸗ rmitic, ber. Do p2tuatly also Gods chilozen doe feele that ona tentatiun, one affliction oꝛ desperation being ouertome, another sollometh, , cary- || #nd the end of one trouille is the beginning ol an other. Thes con- 40y & nuance ofthe crosse heseemeth allo co expefle by this repettti⸗ n. when he saith: Going they goe foorth, Fox there is no ende of

rein tl er befozewe goepowne inta the grau 64 hereby; Where the Jacerpzeters haue translated;: Good 87 pzeciog laugh kede, let them that arefearned in the Pebzew tongue, ses to it: faz if and the figure is to farre fette, Me seemeth rather to lignifie a pzolon- Fo ging 02 deferring ol time, so that he expzesseth acontinuauncs of whole — — snake whos: The sense and — — | Ce leede which they carry is long deferred 0 pzalanged: As donn | Fyou thould der: Tü lea painefull,Oxcowfull, and a tedious — lle. Day by dey chey art exercised wich n —

mint *

The argument of the

.Plalme.

ons, which kollo m them without ceasing, So that this srede thug pꝛolongen a taried fox a long feason, is nothing else but tenta⸗ tions coritinuing an sucttviug one after an other, one fill follow: ing vpon another. But what is the ende of this continuance? Euen this, chat they shall possesse 8cernall iop'and felititie. As the authoz of the Epistle to the Hebzewes doth notably declare, No.chastfing(sapth he) sor the present timedeemeth tobe ioyous, but grecnous(heroyou heare of teares) : but afrerw ard it bringech the quier snite ofrighteousta vo them which are thereby exercised chere pou heare that thep shalt retutne with top), Albeit then that this seede.is pzolonged anddeferred, yet is it not so foz euet: but che ioy that shall follow is everlasting, Thus th kingdom of Chit —— in the power and riches of the wozld, but in eternal xedemptton,which we must attaine vnto thzough great afflictions and infiuitecrofscs, Mherein notwichtanding we are suppoꝛtes by the wo}d and p2ayer, vntill we come tu the fulnes of out aalen n 3 of heauen, |

75 4: The 129, Psalm. | ; nrg gelte ble che house, ny labour | in vaine the

00 This Plalme beareth theritle of Salomon, and in derde it sex meth that Salomon was the autho2 thereof. Foz Salomon in all his books she wech him selfe co be a politicall teacher, and handle not the pztncipatt article of his father Dauid as touching inffifice tion,o2 as tuuching Chꝛitt the heite and olspꝛing of Dauid: but he treateth of chosethinges wherein he him selle was exercised, and whereunto he was appopneed of God:that is to sap, ef things per teining to ciuill gouernment. And this he doth in such sozte, as u politicall matters no Philosopher did euer teach. Foꝝ he applied All ciuili gouetmnent vnto faith, x whatsoeuer is dane either in the cbmon wealth oz houthold affaires, lame de referrettʒ altogither to 5; diuine spirituall gouernment, which other wꝛiters, whether chey be Philosophers oxOatours, do not. Fo2 albeit both lawes do teach, & reasonalsodoth sbem by what meanes 8 cõmon wealth 82 a family map rightly begonerney; pet doe they not teach from whence th sucresse therut uli be da ed fo, that chings which art eee tune gvod effect, F oz reason 3

but onelp the materiall and the s mall cause: the finalland effici* tut cause it knoweth not: that is, it knoweth not from whence: ctuill and houshold gouernment commeth- and by whom tt is pꝛe⸗ serued,02 to what ends it tendech. ö us K

Aristotle, Nnophoa, Plato, Cicero and athers, although they Aristotle and mate very well of ciuill gouernment, pet doe they nat teach the others, howe true efficient ann the fai cause thereof. Foz they thinke publike 274 wherein peare, hunestie and gloxie to be the finall and the pyincipall cause. Aud che effictent cause they make a wise man oꝛa pꝛudent Pagt-- ftrate,o2 (as they term him) a good man 07 a good Citizen. But we shall heare Salomon disputing farre otherwise, Fo2 they haue and doe follow onelp the iudgement of reason: but he harh che holy Gho which teacheth him the sinall andeRficient cause of ciuill and housho ld gouernmient, De hath also reason and experience: foz / he gonerned both a common wealth and a family, Aherefoze be is taught, not only by the holy Ghost, but also by experience, to speake as he doch; Foz he was occuptedin great affaires,and had experience of high and weighty matters. And we ought the moꝛe highly to esteme ofthis Plalme, foz that it is wzicten of soexcellent a man concerning true politicall and houshold gouerument.

QAhich Psalme, although it be but shozt (soʒ it conteyneth but on-

Iysire verses) yet is it full of singular doctt ine. And as fo2 the soʒ - mall and materiall cause, he toucheth them not. Foꝛ he seech that

there are houses already, there ate common wealthes well ozderes and also furnished with good lawes and Magistrates. But is that enough? No fozsoth. Fox the two pꝛincipall causes art pet lacking Foz as touching the fozmall cause, it map be that the Gentiles had better lawes then the Jewes. And as touching the materiall cause, it map 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 aud the fo wm.

' We muftgoe further cherefoze, and seeke'to knom the pꝛinci⸗ The priacrpull tauses of common wealthes and houshold gouernment, who — —— of itis chat maketh-a common wealth and familie, ais#co what ende ren de ozdepnerh the same, These caufes the Gentiles &nacuraltrea- common fon vo not know, Fox reason beholverh bit onely the matter and wealches and the fozme, and because she knowerh not che effleient cause therof, m be gorth about to gouerne common weales and families accopagu that ende which she her —— Therefoze Je:

118. A COMMENTARY YPPON

is deceaied aud nl her policies and devises come to naughe. Demosthe- Demosthenes taketh vponhim to rule the common wealth of A. nes, thens: he maketh him (elfe che efficientcause thereof, that ia, de goeth about to gouerne it by his owne wisedom and policie, aa a:wise man. To what ende? Fozsoth co eftablish publike peace and tramquillttie, to winne glozy and quietnes to him selse and his cuntrey, ann to the ene that all thinges may come to passe as ve by his owne policie and wisedam hach deuised. But God, who bateth pꝛoude deuises and pꝛesumptuous enterpꝛises, wozkech. farre otherwise. In the matter then and in the fozme there ia ng default, hut in the efficient cause the wiseft man of all is deceaued, Cicero The same hapned to Ciceto in the comman wealth of Rome, lulius Cae · And the same allohapned to lulius Caesat. Nowe therefore com! sac. meth this teacher Salomon, which hath a farre other. ananet of: spirice topned with great experience, which ceacheth who is the! The efficient but teu te gr gry re — caust cause of the ef ciuill and housholy gouernment; Fan be tomppebendeth both, ment f con. and teacheth that he which would A familie 914 mon wealchs common we alch, sbauld not make him sel ptneipall cause ther: 8 housholds. of faꝝ then should he ouerch2ow al. o in both kinds of life a shall findemany troubles, which will vexeand coxment his dziue him to impactencie,cause — eegs nn all cogither, yea and to ap that Satan bzought him into those ti lamicies. And not without cause: Foz why doth he pzesume ta take bppon him such a gouernment, as is farre aboue his power; Ds Demosthenes being oppꝛessed with many troubles in che com mon weale,saydthat il chere werttwo wayes set befoze bim, the aue leading to the common weale and the other to death, be wouly chuse the way that leadeth bnto death befo2e che other. Likewise The abuse of it hapneth in hausbold gouernment. Me that entreth into matrims- .marrimonie nie pꝛomiseth vnto him selfe all easy # pleasaunt thinges. He thin keth it an easie matter to frame his wile, to being vp his chilen Bucrament. and to onder hig family as he him selse doth imagine. hen chest things p2one concrary to his expectation, & either his wife is dif obedient, his childzen tubbozn iq vnthãkful. his family negligent, 02 his neighbours troublesome &.vnquiet(fo2 the troubles of ma The burdens trimany axe insinit) he becommeth vnpatient, _ of 1 plapne, saping that if be had knowen thus Mare munter haue married a mile. Thus voch the Loolith _—_

Fer

—

his (face and condition. But what kind of life is chere vnder her ucn wherin thou shalt liue without croubles? Foz where sa tuet thou liuest, thou mull netos ba in some part either of che politike 82 housholde gouernment.Wherefoze thou must so atme thy selfd, that thou maistouercomethese troubles. an learne to apply these thinges to an other cause without thy selle, which is tronger then thou art. Now, the holy Ghoft alons is that instructet which tea: cheth us to cast vur selues into the bosome of the dinine matestie, & to trust in him, and so in his name to marty a wife, to gouerne our kmilxꝝ to rule thecommpnweale, xc.UThich — they baue good successe, it is wel: I nor, yet is it also weltnotwithstanding. Foz this is the will of God, that when he hath once called vs ey⸗ ther to any publike office in the common wealth oꝛ the gouerning - ofafamilye,we should withiauocation peer abide and con - . fancly continue inthe same.

And this is the pzincipalldoctrine ofthis Psalme: whiche the Papists slug in all their temples, and pet of all men they lcast vn derstantchose things whereof it ireateth. F 02 they flie both ciuill and housboldt pet art they dʒ

them \cdnerne

great monarkes and Pxinces, andthe cases and controuerfies of - matrimony baut beene iudges and determined by Dffictalls' and -Commissaries. Also they haue ruled by their pziuates auricular confession both families, kingdom and Empires. Thus it tame <topalle that both kindes of life were in a maner vetetly abolished, Et they condemnedall those that liued vnder th ciuilgouernment The | parts 20dimatrimony,as secular 02 wozldly kindes of life, and coun- did condẽne

to enter into monasteries e to their monkifh religion: — gouern litt vnto the heathen Philosophers, whiche commended thpzinate 8 e -

\hathts do neither w matrimony

This wicked life ol the THPapistes the heathen — Jie 'Gad condemneth in the holy Scripture, wherein we see; to dur tat comfoꝛt, that there was neuer yet any holy man wuhich hath

nat bene exercised in theaffatres — policike oxhoushold go-

"ellent e holy elias, Heliseus, Iapnathing of — 7 I

others. God would also that lohan the Baptist shouid he a Courtl- Mak6.10. tr and of the Ringes counsell;as the text saith:t V V hen he hearde lohn he did many thinges. So the Loꝛde hath almayes exercisey bis Sainctes and holy seruauntes with the affaires either of ciuill oz houshold gouernment, Cinis oncly extepted, who was che wisedome ol the father. He neither married, noz bare rule in com: mon wealth. Foz it behoued him to be a singular personage aboue all others, and pet he honozed boch kinds ol lile, that is, both mar

riage and tiuill gouer nent. med nt! uc idle bel The life therefoze of the Monkes, and the whole rable of che lied Monkes popish religious oꝛders is altogither deuilish, in that they will would haue haue nothing ts doe wich ciuill oz housholde affaires. And in deen nothing te then dot wilelp, which seke rather to{iue in ease, quietnes g; ples doc with <i- surt, with the name and opinion of holpnes';then da be turmoyley gold afires and bextd with the miserable cares andcalamities wherofchelif '_ofman(igfull, They:choose that which is molt smeere and ples -aunt,and leane the dzegges,the great cares and troubles of baia ging vp childzen, of guiding a familie, of gouerning the comma wealth aud such like, vnto oihers. Like as also with their hypoen fie chty haue dectiued the whole wo2ld, and sa saaren.che:coufetes ces ol those which liued either in matrimonpe, ayin dhe palin fate, that they executed those functions and duties again st char The Monks willes,whereunto they were called of God. Foz if a maried mm could nerher, gz a Magistt ate complapnedvnto them of the eronbles either of —— de theirhoutholyo) ciutit.affayzes, they dio nat pnely not conifozty Achern ng. - encourage them patiently tobeare those burchens; bur perfwava <sxics. tbem tu fosake those gadly kindes of life and co enter into Mom series: pea they went so farre, that when they dped, they huryn them in aFriers caule: They knew not that matrimony and tiu gouernment are oꝛdained and created of Gon. They nete un chat such should rather haue bene exhozted to patience, comfoztes and taught tbat God had appoynted them to line inthe datt il anatrimony ann to serue the common wealth; chat choir votation was of God and pleased God and therfoꝛe they dught not to hin fozsaken these kinds of lile. but if any croubles hapnedehep ooght a bout bone them paticutlyfoz Gods canse; i ta tummend then selues and thetr affaires wholp vat Go ld mens t sciences haue bene eustructn and comfazted But tits opttldisthe Papistes neuer due. The caule whertof eee ee,

EDFESSEELEZ ESD REELEEYEE

pzactile 02 experience of chese matters: cheybaue but ouelꝝ ap t ble aud a naked-{peculac: — — tuce ofthe halp Shot, Fut Salomon bath hoch the one and che a+ ther: thatis to lap z experience both of politike aud baatholae;go* nernment, and aiso the holy Ghoste, By these lscholematters be learned thatche affaires ofmen cannoc be gouerned bp thetr owne policie and wisedome, but that all chinges are ruled and guided by aaman Syrus bzought vnta the common wealth, not f bebe Cet oth, thac he was giuen ion the dell r 7 nerance of Spzia: that is to sap, his greate misedom had bene vnpꝛolitable if God had not geuen good suctesse thereunto. So if a ay man betomt a good Pzinee 03 a good Magistrate, he bath nor TI ae ED wardes tcach;whenthinges come oftentimes tu palle contraryto mans oxpectation, The same hapneth allo tothe marryed man. bye par ac his deuises and purpoles come to nothing / Te —— 7% fa — eth: and hat which Salomon saith, The harrof man purpo- Provers. ic. Man, n his ssappea Chou art in di- Trefle and deuisett with thy selfe by whatmeanes and policie chou mailt bzing thy setf outof trouble: hut thy vur pole is disepointer 3 EE: tet Op lee and * d th great imp tiencie, Learne thereloze chat — dom a policie tbeu art notable to rule thine awne houy: Dau Touldeff thou be able to gourrne the bodyes aud the minds Aother in any one house, titie 0z common wealth! As Jerevly 1wem. rs: The way of man is not in him selfe, neither is it iu man to yalke and to direct hi es. Mo this hody which chou heart st dent is not in thine one bandes 0 0 his is che true maner a teathing as touching ciuill and hou- Dodrine cõ shold gouernment, namtly to sbew the efficient and the fingl cause cerning ciuit thereof. And this doctrine is so much the moze necessary, u that * houholde be are allynder the ane of these tino gouern ments. Foz alchough en. 2e not married man, ꝓet musi thauneedes be in some dart the houchold gouexament, Foxeitherchan art a sommtia haut tet, a seruaunt, oz thou hast seruants o neighbours, oz elle thou

121 A Counthraris von

preinsore plice env calling in he house o) inthe sacietie of men Nowe, it tanns be aua x many thinges will heypel

— — behaue thy selse in these —— allo from whence they tome, and to-what ends

But ol all others, they haue mosũ neede of this l | ure placed in authoꝭ itte 63 anpkinde oflife aboue4thers,towhom Perse. it belongeth to rule either in common wealth bz to gouerneafs | | A milp,thThep may know whar4sth ens oftheir rult g gonernment, | This Plalme thereloze properly pertasneth to Salomons E This Palme lefaktes, and not only conteinerhthe same doccrine, but in a ms iN "iv" confeineth. der the same woes allo, In Ecelesiastes he _— 1 have seem — _ . vanities: that is, A haue seene th — wo suetcesse ef Here! and essect of cher tn-housholve's2 in politike gouert veration off el 0 Satin dete Vheresore here isiohing betic For wt nes of Salo- men td reioyce in God, and te doc good iu hi ife as müss mon. is able. This Plalme — — be, as it were a due Ecclt. 2. 12. . — teacheth ea los

womay sayt A am but an instrument; and these thin not in — if my eee ee ' affliciton oꝝ calaticieh (dp: Thelsthinizes are not in uy hand,/Y en buttvely as-60 übte ent, A doe all bit Jedi, 4 27 E aaa e, gate baupsullthele things are, your all mp trvnell is in ba — — ROGEOARY astoathing the efficdenc taulse.

OTHER TPP" PLAINS, *

In the maner it teacbeth also by we map vaverffaud

be pzaile and glazp to) euer, Amen. | a or _— pt Lotto, beet,

bert view andcconsider all Tage ee of all nations, and pe shall fre chat G 20 dw that they begun to rule boch conmon-wealthes- — — . — ——

* — —— met | endeing moued with great indignation,thep becomervuel againit' I! those whom they see to — their pꝛocerdings . Thus 15 ther al a desperate min they foxsake al, m wich trueltit and ti⸗ un they wil rule all. But let vs learne to teepe amtane : end We must baue called vs to the government of a faniitie, let vs sap; valle in the —— . — house ,and chümzen: Duex made ny, these by toy authozitie I am made aruler. I will bor — | nat in me Jpeth , chat all chinges may be welTHgouerned , | ach saceelse as -Avelirez A will mite, Patience. - #1 come well to passe and take good sucteise, then

A COMMENTARY YEFON

2 any 5000 — ann — comet, — great tronbles and trauellg which he mu sustrynt. He that is able thay co doe; shall live q etly in dae — inthe gouernment of — and conse and shal enio the comfazt and tr eart and co in the middes ene fat UWherefoze — 7 7 teach, and this bounetl giue, that They that such as enter into any office inthe common mt aith, 02 into matti enter into a- onꝝ, should begin with imiotation ol Gods holp name and pꝛay . er: So bat who so euer would marry a wile, shoud earnestly calf up crave his belpe that he would, not onely giue hin nic,mast | be- a geh Alsp that he would goierne an direct che whol ginne with. course: life." Koz nchis is neglected, he marriech a wil — vpon hept that he shall baue such a ont as bis new lone doch im won Cock Ging. Bu alterwords, wheniefoilecth outveherwile,fotharhe tis — . — his wile, oz ela some other trouble bapneth, td 1 becommaeb a bon in his owne house (as Salomon saith) | 1 dis familieyhe 5 0 gehen war amis wilt an other, and lo h ndeth allrhache = Vt Foxmbeme fect chatailthinges hich he thoughe hou baue had wothuppy succesle, tall out cleane contrary to his exps rac! riches rr 2 1 — —— 2 — so doest, since 1 cimst of the gouerning and guy- 1 —— — Pn Fo thou —— — instrumentall thereil. Ahersehe submitte thy selle rather co an other master and ge —.— and soy : O Lo2d, teach then me, that I map rightly inp {famgie, execute my office in the common wealth, 2 — — that J uffend not: — bude 0-126 that in me lpetd. Af teroke-good successe, I willackriowlenge howe they gift, xhanke bee and pʒaise thy name. If it succeede not, vet dugght to vse beare it wit h patience, Fo2 thau art the first cause, and J am u ihem selues. — — — al and wop kt alt, and dau luc che tnstrummai sine with bent andmniide thus — — — all ; and hapytly pzoceev, But now, whether ye behold the K

02 new maried persons , ye shall see great pꝛesumption. Fo? they so beginne all thinges that they take in hande , as though it were impossible they should come otherwise to passe then they them selues doe imagine. They begin as though they were the first and the efficient cause, and appoynt such an ende to their deuises and enterp2ises as serueth to their owne gloꝛy and pleasure. But God sayth. Thus shalt thou not doe,fo2 then halt thou perish. And wozthelp: Fo2 they are rebells and blasphemers which will pzesume vpon that which belongech to the firff cause alone. Fo2 when ey⸗ ther the pen will teach the scribe how to weite, oꝛ the axe wil teach the carpenter how to squate his timber, nothing can be wel done. And euen so is it in this case, when we will take vpon vs such gonernment as belongeth to God alone. It is erpedient fo2 you ta consider the examples of this great folly, which are to be seene e⸗ very where aboundantly in Pꝛinces Courts, in cities, and families, Fo thus doe they think: I am the aucho2 and master of this lamilie, this policie, this gouernment, cc. Moste wozthely thereloge are they troubled and vered when there followeth no such suc⸗ tesle as they looked fo2. And herevpon followeth (as I said) epther a miserable on both in houshold and politike gouernment,02elle plapne tyꝛanny. So in matrimony, tf neither the hus⸗ band will beare with his wife, noz the wife will giue place to her husband, not onely the mutuall lone and concozd in matrimony is hzoken,but also it so falleth out, that the husband is chaunged into atpzanne,oq else he neglecteth and fozsaketh all togither. : What must we here doe? The Pope aunswereth and gineth this counsell, that we shoulylie into some solitary plate, oz into some monastery, Not sa, saith the holy Ghost : This is not the counsell of God, but ofthe deuill. But thus do thou. Consider that thou art Gods instrument, & beleue that there is pet an other maand pꝛincipall gouernour ofthe house, whose name is the nd. Exrept be be the pꝛintipall cause, it wall followe , as this THsalme saich, that the house shall not be builded , and that neither politike noz householde gouermnent shall pzosper , So musk we {udge also of che finall cause . If thou wilte referre all things to that ende which chou hast imagined , and thinkeft chat chou shalt nut be deceined, thou erref, as experience teachech. One man ta: keth vppon him an office in the common wealth, to get estimati⸗ an and dignitie, and finveth the contrary. An other by matrimony

The principall master

ol the houshold & ma;

seeketh pleasure, seeketh a bewtifull and obedient wife, but he is deceiued and pꝛoueth also the contrary. And well wozthp, Foz why doest thou pꝛesume to rule either in politike 02 houthold go⸗ ernment as & God, and thinkest that thy wisedom aud thy policy are able to gouerne these thinges, aud that thou hat na neede tg life vp thine eyes to him which is aboue and to desire his helpe? hen thou seest therefoze that aftcrwardes it fallech out others wise,then doest thou learne to sing this Plalme. Except the Lord builde the citie they labour in vaine that builde it. Befoze thou thoughtelt that there was no other Lozd 02 gouerner besides thy selfe,of whose help thou shouldest haue need to gouerne thy house, Others which are not come to this knowledge, eicher are at con tinuall debate with their wiues, 02 else they fozsake both wiues g families and lie away, Mozthely, woꝛthelp, iustly and by the iul iudgement of God thus commeth it to passe. Foz why doest thoy being but vile dunge, pꝛesume as a God, to take vppan thee that beauenly gouernment, that (J sap) which is aboue nature, wich naturall affection and earchly minde? Thy clyming avd.pzesamps tuous spirite therefoze God iustly coufoundech, TUWihpdoefs thou not rather fap on this wile 2 Loꝛde thou hast giuen me a wise, chi dꝛen, a familie: assist me and helpe me: Gouerne thou and-guide them, oz else in baine is all my trauell. Nowe, soʒ as much as the holy Scripture teacheth vs, and experience allo agreeth therem to, that without Gods helpe all is in vaine that we take in handt, thereloze we ought not to be iguozant of these thinges. | They labour in vaine (saithhe) which builde it, The tause is this, that either they become tp2annes, oz else desperate & fozsake all togither. So commeth to ruine both politike and houshold go uernment. Now, what madnes is this, so to rule, that either then 02. thy samily must perish? Mh doe we not rather as the holy Ghost here teacheth vs, that we may pꝛeserue both? Whiche is,

masterof tne

houshold

gonerner ofthe house, if we call vppon him, trust in him and (apt

© Thou.-Lozdhast created me to be arulerofafamilie, and hast gh

uen me those things which pertaine thereunto. But this burden is to heauꝝ soʒ me to beare, Therfoze take vpon thee my charge O Lozde, gouerne thou in my steede: be thou the maister of the bouse, tz I will humbly giue place vnto thee. Then will Gel

deare thee, and he will sap: All this will J doe, fo that thou 9

be content if any thing happen otherwise then thou doeft desire, willingly to beare it and wich patience to ouercome it, and not to despaire of the ende and good successe thereof, fozsaking thy vocation to the which I haue called thee, Foz since thou doest call vp on me, and doest thankfully acknowlevge those thinges which J haue giuen thee, therefoze will IJ pꝛeserue chee and thy familie. Wherefoze if troubles happen, somewhat thou must beare, and yet must thou not ther oe feare that all things wil come to ruine, {What state 02 gouernment was moꝛe miserable then the gouern ⸗ Pauids houment of Dauid? and pet it continued vntil Chꝛist was bozne and shold gouern tame therof.Uherefoze,what things so euer seeme to be lacking, went molt do thon allo commit and commend che lame vnts me as che Crea: mietable. toz and pʒinctpall gouernour of all,

Doteachech this verse, especially concerning ciuill gouernment. And here marke the vehemencie ol these wozdes: they labour in vaine. Fo2 hereof cammeth either crueltie and tyꝛanny (as is sayd)oʒ else a confaston of all thinges, and either they fozsake their office and vocation, oz elfe they pzesume and wil rule all They laboue alone,thep will labour without the Loꝛd, that is to sap, they will — thac rule by their owne wifedom ę policie and wil be the pyincipaland 22047 whe efficient cause, Therefoze Cicero, lulius, and others most excel- Lorde. lent, wise & politike men were ouerthzowne: which notwithstan ding if all thinges had had pzosperous successe, woulve perhaps haue fallen into cyzanny. Fox such as are in authozicp andgouern with great sucreffe,are not lightly voyd of tpzannp,

Nom, as touching the grammatical sense and meaning of the To build. woꝛdes, I thinke ye know that to edifie signiflech not in this place to gather together a heape ol tymber and tones, but generally all that perteyneth to the house and the whole famtlie, as to rule and gouerne, to marry a wile, to beget childzen, to bzing vp childzen, to nourich the houshold, to pꝛouide thinges necessary fo2 the same, tc. Do that the building is here taken foz che house well ozdered, The buldiag where are good parents and fruitfull, which liue in great loue toncoꝛd togither, which haue obedient childzen, wherofspꝛingeth bp godlp youth and then good men. This is the house butlded ol parents,childzen,and a well ozdered familie: which is a singular blessing and gift of God. But otherwise men so liue chat albeit the master ol the house commaund neuer so much, pet is there none that will obey him, And this is a tuinous houle and a miserable

Tolabour,

gouernment,

Thus to labour, is to wear thy selle: andso to gouerne in all thinges after thine owne will, wisedom, and policie, that no lault be committed, that euerp one in thy familie doe his duety in all poynts diligently and vpꝛighelp, that thou sustepne no losle oz hin. derance in thy goods 02 otherwise, thus to gouerne (sapth he) is not to saue and to pzeserue, but to deskrop cast. away. What wap

To labour in then must thou take that thy labour be not in vapne? Euen this,

vayne.

cherefully # gladly to doe what in thee lyech with all thy strength, witte and policie, committing thy lelfe and thine, with all thy af: faires vnto God, and to trust in him, who made thee a hul band, gaue thee a wife,childzen,a house, gc. M all thinges pꝛosper any 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 chinke with thy selle, that God tryeth and pꝛeueth thee, whether thoutakehim to be the true master and gouerner ofthe house,from whomalone come all good thinges: 02 whether thou doest atttibute the same vnts thine owne wisedom and policie. This is therefoze the true wilt: dom ol the holy Ghost, that neither can the house be builded, noz the citie kept by the endeuour, wisedom, power oz strength of man.

But in vapne are all these thinges taught, and are as a tale told to a deffe man. Fo2 the wozld being both blind and deffe, doth, as. alwayes it is wont, that is to sap; cleane contrary to this doctrine Mberefoꝛe this Scripture is set forth fo2 the instruction of chat licle number which are godly and be leue in Chꝛist: which suffet

them lelues to be taught and inffructed in the Lozd. Others em

brace the pleasures of this wozld and woꝛldly thinges, andc<inke they belong to them alone, and may be gouerned by their wisedom and policie. Therfoze it commeth to passe, that they gaine nothing thereby but vexation and miserp, and in the ende confusion and de⸗ struction. And albeit hereof they haue continuall experience am heare it dayly, notwithstanding they are neuer the better. |

Verse. . Except the Lorde keepe the citic the keeper watcheth

in vayne.

Like agbefoze he called the hoult such chinges as pextepurs

to the bouse 4 houshold-gouernment, x matrimonp it selfe: so here pecalleth the citie a common wealch, whether it be a kingdom; a dukedom, a citie, oz else anp common societie, bas it great o2 small. Now,albeir these things seeme, accozving to the flesh, to be vnder our gouernment,yet are they indeedefarre abone our power. Aud every godly minde musk be taught to knowe that in some parte of this gouernment either pꝛiuate oz publike, he is as an instrument of God. C{herfoze me must looke vnco God, and assure our selues that all things are w2ought,all things come to passe by Gods only pꝛouidence and appoyntment, aboue and bepond all that we can thinke & imagine. Pe that will not beleue this, al receaue the reward which is here set fozth:co wit, that al his endeuour, his coun⸗ sell, his policie, bis wise dom and all his labour shall be in vapne. De sayth not: Except the Loꝛd build the citie, as he did befoze The good of the house: but he sayth: Except the Lord keepe the citie. Foz government when the house is wel gouerned, then shal it go well with the com — mon wealth. Foz houshold gouernment is the founteyne of th conv;, the @unmon wealth. If father, mother, husband & wife be lacking which teyne and should bzing foꝛth chtldzen, nourish them and bzing them vp, there beadspring can be no common wealth. Df a house cherefoze is made a citie, of che — which is nothing els but many houses # families, ot cities is made <a! adukedom oz a shire: of dukedoms oz shires is made a kingdom,

which ioyneth all these in one, Of all chese, houshold government oumold go isthe founcepne & headsp2ing: which was begun of God him selse vernmẽt was in Paradise, where he sapd: It is not good for man to be alone: begun of Allo, bring forth frute and multiply. Salomon therefoze doth not — * here teach howe common wealthes shoulde be planted 3 lawes o⸗ deyned. Foz these were graffed in nature at the beginning: Foz (0

sapth 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 ayte, and ouer every beast that moueth vpon the earth. Here it appeareth that at

the beginning there was planted in man by God him self,a know

ledge of his creatures & a lam hom to rule i gouern them, a know

ge of husbandzy, ofphisicke, and of other artes 4 sciences. At.

terward men of excellent wit, by experience & great diligence did encrease chose gifts which they had by nature. And this is but the

+] strength of humane wisedome created in man at the beginning in

paradise, Wherfoze th holy Ghost careth not foz these 3

Arres and Ade doth app2oue them as excellent giftes. and treasures necessarp ac ber Kop mans life, andrsapch: All these chinges are of my creation, oifres God -Pa2eouer he goeth abouthere to rapse vp the blinde and decayti apptoueth nature of man, and to call vs from all trust and confidence in flesh, as necessary to the ende we should not attempt anp thing aboue our power, noz

for mans life attribute any thing vnto out selues. E by the fall of Adam na

— he tute is so toꝛtupt. that it cannot see the good giftes of God to be

them not, &. Histes in deede: but the politike heade thintzech that he eaiopech

therefore all thinges by his owne wisedom and palicie: he looketh not vy:

man hath no ward, naꝝ glozifieth God, but sayth: this haue J done. But this cause - glo- naing is in deede an vtter vndoing.

ry ntaem. Iherekoze, seeing that common wealthes and samilies art

oꝛdeyned already, seeing that lawes, artes, and seienees by the

N2dinaunce of God were at che-firft created togither with man:

che nature of-man-doth wickedly abuse them · in that it sayth: J

will doe, J will gouerne, and J will bzing these things to this

ende, to this perfection, whereby J will pꝛocure mine owne

quietnes, glozy and pleasure, With this pꝛesumption God is

highly offended, and therefoze he geueth no succesle thereunto,

And good cause whp, Fo2 as he made the Sunne that thou shoul⸗

deft haue the vse of it, and not to the ende thou shouldest rule (t

so he gaue thee ground that thou shouldest till it, but not co the end

it should bzing loꝛth what and how much thou wouldest haue, but

what and how much he would giue. So he gaue thee witte, res

son, a wife, a familp and other thinges. But this is euermoze

the peruersenes ol mans nature, coꝛtupt thzough the finne of A.

dam, that it will not acknowledge the giftes of God. Of Gods

gifts it ought to say, with thankes giuing, This J haue receiued,

buc pꝛoudly & blasphemously it saith: This I have done, It ought

ta sap : This hath my Lozd God giuen me: but it sayth: this haut

IJ gotten, I wil gouerne + maintepnet by mine owne wisedom

It is the Loꝛd then which butldeth the house , which giueth 1

wile, childzen, liuing, which kepeth the city, giuech publike peace,

maintepneth la wes, cc. Aherfoge these woꝛds Except the Lord,

Gould be wꝛitten with great letters, yea with golden letters, be⸗

cause the nature of man fightech again them (and that chzough

che sinne ol the fall of Adam) in that we attribute all ehinges vnts

our selues: and those things which we ought to ascribe vnto God,

tue take and enioy as if they were aur owne, And to any

THE "127, | PSALME, ) / 131 also t irreth vppe our roztuptnature, which of it selse is inclined thertuntu. Wherefoze it followeth:chatour deuistttand entern ses are voide of all good surtesse, and we our selnes art ntuer qui tt. It this vice ofpzesumption were not, we should nde much moꝛe quietnes and haue better suetesse in all aur doinges. Fox God would fipe-vnto vs: Thou takest me soꝝ the onely creatox and geuer ol chose thinges which thoit entopest:-cherefoze wil 2 blefsc ther. Butbecause we doe not fo, he ouerwheltnech vs with many miserpes and calamities: he letteth the deuill lose, & setteth hell open ( as it were) againtt vs: so that in housholde gouernment great troubles are stirredbp, and in the common weale warres # manslaughter, Fo? since we will not heart him teaching and warning by the woꝛd, he will teach vs with scourges e with our own talamities, that like vnto the Pbhꝛygians we shaulde learne to be wife by our owne harme3, and knowe that we are not Loꝛds # go⸗

uerners of these thinges. So Cicero at ö lac was compelled thus Tue words to say; Alas, I was pet neuer wile. Aud per sometime I was este⸗ of Ciceso.

med to be that which in deed J was not: but in vatne. O people of- Nome, how much hath thine opinion which chou dmest conceaue

of me, deceaued thee? Foz he lo gouerned the people ol Rome by Marke whac bis omne unsedome and policie, that at the last he lost his heads; 7 * rule = This is our cozruption ( which we haue by the first-and oyiginalb he inne of Adam). Ilihen we wil not acknowledge the Lozd giuing God.

and gouerning, but doe all thinges without his feare, and with a. trust and cousidente in our own strength.Ss in housholde gouern⸗ ment it falleth out that he giueth to some pꝛoude pong mana faire: wife, which is either a harlot oz else vnapt to all good huswiferp &- housholde affaires, whereby she is a perpetuall burden vnto her husband. The like hapneth also to Pꝛinces, rulers and Magistra⸗ tes in the common wealth: so that none can winde them selues out Athose troubles which by cheirownr follp thep fall fneo; A-wozty plague andpumshment. Foꝛ why will they haue God to be a geucr,whenthep them selues wil be the builders and gouerners But the wozlb;although it heare these thinges, neither careth fot: em noꝛ pet beleueth them. +; These mozdestherefoze are spoken onely vnto the godly: Ex · cept the, Lord keeperb the citie the watchmen keepe it in vaine. Ls ie bud: The L onde is che keeper, and il he be not pꝛesent, what. so tuer is baoue in the common wealth, 3 but in baine. .

Mhin Y wan d fcdent atEcford, Khearde this fapingvf & cei⸗ Mirtinus tatne wife andiearned mancalsed:\Micinue Sangerbaufen: that >4ngcrhai* Brfped should:continue inutncible#s touthing riches and strong Oy muntcionst but che time should come when that frong and riche common wealch should lack men. This was a wise saying· der by de signified that cõmon wealthes are not maincatned ch2ough wealcb;rtches and power, if godix d expert gouerners be lacking, Let men build the as muth as they will, and let them foꝛtiste their cities itthey tan with yꝛon walls: tet them hrape togither moun? tatnes of golde, vet shall all these thinges be but in vaine without godly couerners, First af all therefoze this must God wozk, that the citizens and people may be godly and fearing God:Yozeouer that the Magistrats may be'both godly and expert men: Allo that the Pꝛinces and higher powers map be such as serut Gad e fears God, e such as loue #reuerence his woꝛde. These are true, scrong The true mu & mighty foxtifications of kingdoms & common wealthes, When nicionsa0d God hath giuenthese munitions, then may men deuile also ftrong uuf of con- walls t ditches. But because this is not done, therfoze kingdom mon welchs. and Empites are ouerthzowne one after an other, And Jamof this opinion, that Emptres, kingdoms, # common wealthes har pꝛospered # continued much longer, ii Monarches & Pꝛinces hay omitted this pꝛonoune LJ]: that is to sap, if they had not bene pꝛoud thꝛough the confidence which they had in their own firfgth and wisedom. But now, when the Ring ol Babylon Nabuchodo - Daniel. nqsor listing vp him sclfin pꝛide e pꝛesuming ol his own strengt The cause of said, This haue J done, he lined seuen peres togithe r with grasse, the destructi and wandꝛed in the fieldes, like a bʒute beast. So the kingdom on of great ofthe Persians,of the Grecians x ol the Romanes mere destroys Mo rc, ed and bzought to nought, When they vaunred, x glozied in them selnes saying: I haue done, by and by followed, J am vndone. Behold and consider all the Monarches, Pꝛinces c common welths that euer were, and pe shall se that when they added to their actes E enterpꝛises this p2oud bꝛagge J haue done they were d | ed, because they shut God out as a foole thzough this pꝛe ' on and set them selues in his place. Thus all che wisevome, policis and strength of man failetb and commeth to nothing. e also at this day should not lack walls and other munitions, if men were not lacking: Dfwhome there is nowe greate scarsitie: And <ep which gauern + are in authozitie, they speclally cannot be _ w

TRE 129% " PEAIACE}) A

baut peeces tuen yon walls and mounteyns of gol s- A ay not this as though cities and commen'weales/pught not wbe defended and foztified,lawes mainteppd, and publike visctplineretepned: but this addttion we co | they whitecily '2f their fozebeads this pꝛanouue n This addon I God ut ⸗ ther will nog can suffer. But because che wozldcannot omitte it

no2 foꝛget it,therefoze one kingdome is deftroped- after an other, one Pzince after an other, and one common wealch alter an other;

Da in Esay Sennacherib glozieth of his mightp ans inuincthle 2/9. 37. power against God: CAhereupon followeth that nacable flaughter ol his whole army, and he him selfe alfs ig flapne of his owne sonnes. Ol Synus aisa the tert sapth >1Thaue hokleruis 'rightband Esay.45wbreake open the brasen barres.. Foz there is noi sott oꝝ bin {ence so great, no munition so strong, but God is able ca ouertome tt, hom easie a matter is it fox him ( thinke pe) to bzing the wealthi et and tichestcommon wealths in the wojld; to extreme pouertie by warre, famine, pestilence, c. Thest munitions then must be Nouided, the house must be buylt, awyfe marryed,q the houshold gouerned. These thinges the holy Gho@ doth not condemne, but would that we should not thereta adde oʒiginalt sinns. Pꝛestrue the creature cherfoze and vse it, but away with that which is thine: owne,o2ictualHinne I meane, whereby ihou offendeft God: The (watures are thy wife, chilaat᷑, family and goods. These are good thingres and the good giftes af God, the vse wherof God hath lent into vs. But thou adde st thereto ihy oʒiginall sinne, and wilt take won thee co gouerne them by thine owne wisedoin, condemning God, and not calling vppon him oz beleuing-in him who hath gi wenthesethinges vnto thee. Thou walkef-careleslp in this p2e: sunpeion and sapet: Jam he that ruleth these matters: Thereapt it falloweth as a iust plague; that thy wyfe, thy childzen and samflp are disobedient. Much good map it doe pou master gouer⸗ 28 pꝛesume to rule these matters, not calling first vpm God.

The same also hapneth in etuilt gouern ment. Therefozecssapth. he Palme) Except the Lord keepe the citie, & c. Otte the Mo- Net setteih che Lo23p agaynst out 9ziginall 2 agaynst. our:

—

T2% A COMMENTARIES WPPON

nitaral] nesungsion As it he shdulv say i Thi say chat be rs tirii kept tnvaine exrepe the L om keepe ii But there ix un ocher Lupdaanochergouerner which-willtalyrhesemarcers; chat is tu sap, our wisedom and pꝛesumption, which negletting God, pesm

ben kee 'dyt itt mech tu gouerne these great and weighty matters; and. exciudeib - *

| Gov. Andanveevett: — — But this is a w- Alit The succelle Senn Sof zreas wyath when hee gauetb factelle-eo the wis be! v wicked. n -fd3 stigmosfenceaitd astumblingblockevnto the govhi, mon um aiso a snate to many other; which seeking to atchieue che like 1

-thinges; take vppon them the uke gouernment., but all invaine, | p.

S0 Augustus Caesar in gonerning the common wealth had great matt

suttesse: Me estaped the auerthꝛowes and terrible ruines of m Abeit

nyotber Ringes us touching bis qwne person:albeir as toucting able

vis subtecte a his gonerument mas most vuhappp. — inbe

bis examplecake upon themts rule theconnnon wealth and mghi

to haue the iikesuocefse : but see howe fewe there be that doe en || there

ioy it These thinges J retite tu the envewemay learne that wi | sana

are not the rulers and geuerners of these high and — hers

ters, tiuill and houshild guuermment i meane: much lesse ofthe | #yle Church or God inhere ali thingen, wurteut comparison, art of umi

greater impoꝛtanct and of much moe vifficultte. Ntair

Tokeepe, + Do kerpe is to blesse;maltitepne # ppeserue. And here he lper — m

der fa

man t

unt se

wurs:

—

#seru

—

tances

2 ic signi- Kerh not (as J sapdbesoze) ofmaking and oꝛdeyuing lawes, Fo , those he pꝛesuppoleth to beeftablisthed in the common wealth ub ready. But he admonisb eth and teacheth th Pagilttares co callvp on God and ta execute their office & dutie iu che feare of God. Am ifcheir iaboꝛs and trautiis do not pꝛosyet as they would, let them thinke that God doth it to byidle their pꝛesumption and to humbie them. Fo? if all things should kuceeede as they waulde, it houlbe be an occasionof infinite euills andenomities, Butwhen they u ut that their wisedom pꝛtuaileth not, their policie is disapopnted; | their power and authozitie taketh no place, then doe they learnt | by their owne experience, that there is another Lozdeandms ster tobe called vppon and taken as the pzincipall gonerner of |: the common wealth, who will belpe them, will gouerne foz them; and geue good successe to that they take in hand, that so theymay fie to prayer, and sap: helpe Loꝛd, cakevppon thee our charge and burthen, and gouerne thou fo2 vs. Also that they — they haue a large ponies that Oos being called 1

heare them and velge them, This cliusethea1 is again chem whirh

Kiepe che citie g vy their owne wishome — —e

siite. Co them it is said;chat thryshall lationr q anch —

alicle wozd he compyehendeth cho greacest and bughe@t matters in in Kings, Priniche —— — 0 Us

uyle they shunia ever waxe rich. A beriai then t xm ted them i winne — — uu —— Indusirie is —— 8 5 — — emith t care, gts, nbetwith m och et ms; — 0 tte is nos able d an obscruing of — nm — persons,plathem lelues m houlde | werset chat e' gift

kedone invaive.nolabouplott Obese thingeghe that do: ht — policike gouernmeut, must of! | dkcened, Mo marueit is itxbentf. great Ay | ace amanin ANIL tedackingi — abour with

our induti doch not with-Discretionphs{aerconer. —

ese weunhersioze go ihn pood ve e cesse. ; nt,

A ETOMMENTARY Ven e175

—— baren, bu — Lmdhimselfe is th cause; v2 ꝑuen this also ia ihe gfe of God, though indufttit to gouerne the common wealth; and eo vor nothingrashly, ut ta abserue all occasiong, and ta seeke all., \,* appoztunicte what all chinges may be done in conuentent time, Hetrer 30 Plareyats Nach a-wichay chatnobtr:THzinceFridocike|Dakevf onde xvery. Snrun, Clem de was indeed man industttous; wha suid uot wise & dis. All chingea, who did not allchingesvpen a sudden, which he'was crete man. alle to sap o dur: Me dissembled manpthinges; but in connenient time and place he did moʒe with a wum, then many other without this indulirie cauld doe with power and great strengtb. Such are Industrious 'thep which art nor onein painafull andidihigent; but atso invustts and proui- busch tanwaltofo; otraan atm timt cumue nien, when one | |: dcnrmen, - öpd will arte mm prat te more derpelyb then at an ocher:time | mum swopes could doe. But this is humane and not diuine wise: | -: dom. — —— — ty matters: hut there mute be pꝛaper also ioyned there wich, ia the L02dwouly be pxelent chat he would htepe warrh/anv wird, | opt else Gallmaris induftrie beatlinveine,be it auer sq gttuti.m i teacheth thin plastie as touchiug cg ct cake {whereby all che-tnveuvurs; counsells anvp un | . . Yevaniwdirecced)and keepetij vs that ue mati u confusionoznd Oy —— — Roge — 3? 8 no I er — as a cerea lopher speaking of Gn - — veep nel THer did uot u u 1 vernment asehthtpw)ighe voerhthe Hippe, who afcer that ba bath dicht hi oke, so N auethᷣ it atvconimnitrech eco the n God itil. ttuer tobe guidenas he will. But Go is till pꝛesent with his

tesent 1 gon tnech doth-chehonss and the common wen Ius croarure.” Th mtu bor nut OE but chinkychae Sud hoch no tegarbvef Hrat chose thinges whirh we dur, but leaurth then vnte vs. Comte | -

> —— dphanr am wicked opinion Salomon teacheth vs tim | fearr Godzxall vpoxhtm, and so tale in hand to gout wo rife | — ano coforce che tommon wealth , as God hath-ath | bit int — — {Che nviiomtlherh bat raft —

Tichen All — ernpiegan deine , ch

— 1. Paule: Lethon hat tuloti d oeqt dci ihn seemeth to say the contr arg? Fox he pd th&ro14boure,

e bon

| alss doth witnesse that pzefumptionhach neuer good successe, and

:yet the wonld will stilt be the wozlde;and doch not belrue. Mher⸗ fozethele things none but a thy godly, But if

"the wozld will not heart and obey, let it rage, let it vexe and toꝛ

ment it selse, since tt sreth and feeleth it selse to wach, to —

de oypꝛessed with contimiall toxle and trauell, and all in vaine. Anpthis doch it moꝛthe ly, iustiy and most inftly suffer, Foy here ic is witten, thatiexceprihe Lorde keepeth the eltie, the keeper watcheth in vaine, and this due they veiect: Uherefoze che Tord -also reiecteth them: he mull not keepe no dune citte; and lo

what err onely in vaine. Tia. lt is in vaine soryon to rise earely and o __—_— & | rv Praga} ED ) s ye

ragoblatcis

cept tche blessed fromaboue, Fo) bythest kinds

—— — — downe late, he liguifieth greute T ig care

cragel, As it he saide: It is not thy sttength, iy, arc. —.— andendenour that can make ther richer but the Velling af God makech a man rich, yr. God wir not giue sac

nta ther because of thy labour, like a&he will not giue tiches to uach as are idle and care lesse. chou mad labour, ap pet mu chon conmlt and cammend'slts which Mellert succesle vnto al.

But it seemeth (asche tert oundeth) that che t here \sobiddeth tabotire., in In the Arat afthy fac thon ahalt ente thy bread Lats e bibs Vere he Row. 10.

gouern | fo rise earely and to ye dame lace, to be tatefull andipainfulits

1 hart thou mut trun in God and call — bat il chou halt

ith <p

maried a hüfte, oz beareft-any office in the common wealth; that verteineth tache olve man ta the flesh e not tu the spitit, to wozks

and unt to faich. Here thou must labour ann exertise the autwatꝭte wan 2 Thau must rise earely and ly downe lace i that is; thou must be carefull as touching the out warde man, ho we thou maist pꝛouide fo; thy. family, doe guotin che common wealch, ce, but thy minde mutt be free and vopde of care, fo2 care ought to extem no farther then toche outward man onely: That ia, the outwarde man ougrhenoc:tabe ile and slouthfull, but diligently: to doe that which he is called onto, in labouring, in studying, indevising;in pꝛouiding as an instrument: So the handes must labour, but the hart must looke vpward from labour to the Lozd, and craue belpt ol him. Se that, whiles the outward man is exercifed with labour and trauel, the hart e the nem man in the sterde ol tate and trautl. mult ftpe to pꝛayer and say: Lozde J obey and willingly followe thy calling: I wittherefoqe doe allthinges in ihn name: Gouerne thou ns ng ard consalacian.is sogreag, that it cu not be expꝛessen. Fo2 alchaugh no ficcesle q

tt in mind e sayesti Thus it hath pleafed Mod. nogthe vm. Gipall cause to doe hat I would, bus tha instrument cause. —

& haue done what I could; £92 like as nen thau with thyne. axe 02 with same other tbale in doing of thy worn pet thy hand xremainerh the save it mas befaze and ia not casts

matter eg Gohand doe what thou canst: then alt nüt dot bah 3 God wil be wel pleased: that is 3 thou al riss gel and ust riseearely,choushal Iabous, and net spaleai - laboug in haine. Foꝛ as touching the old man thou eatestthe by 4 — — rr in hope of suocvur u ofthe Loꝛ vd. 11 2 andyet iothe comttousueg |

that chere is no

dong. Yeathey: wil rather dmitte che l

pearhing of his webe, then wh

[ocean af wv — — — zocure bntutheursea

3 to paste, that their riches which =

come with fo

{ron ret iungentent (hall m_

THE 127. PSALME,'> 129 exther bytheeues;'by warte, by fire on ocherwilts'0) rife che wall neacr come to the heye whom they doe appopnt. But in Popery this persmaston was deepely rooted in mens heartes, that if they had onee heard a Masse, they beleued that what (oener they tooke in hand that day, should pzosper, Howe great then tu our impietie, which doe not giue that reverence to God and his wo2d, which they gaue to their own idolatrous wozke? yea which preferre durownegapne, our wealth and riches aboue God and the incomparablerich treasure of his wozd? Wherefoze ic shall tome to palse, that fo2 the.punishmencof this sinne,the woꝛld shall be hought togreaterpouertie, and from day to dap there shall be greacer scarsicie-of all chinges:4ike as we also doe see at this day that there is greater dearth of all thinges then hath bene in times yalt., bat is the cause?-F o2soth we rile earelp, we lye downe lace; and tate the b2ead of affliction: e delite in earthly cares, idtople and trauell, be it neuer so paynefull, to enrich our (clues, ind in the meane season we neglect God and his woꝛd. Therefoze will God heape bypon vs aboundantly both cates and cala- | n molt iustiy, fox chat it ia which we so greedel

But J returne to the text. In the which ye see that houcholde

in ciuill gouerument are wholy committed vnto vs, but pet fs

thac we must know and acknowledge our selues to be but Gods

'atraments and Gods woꝛkemen: not authozs 02 firff causes

Ul of these diuine matters. Therefoze the Pꝛophet thought it not

wough-to say affirmatiuely: God him selse gouerneth and ma⸗

lun the citie, he buildech the house and appopnteth the fami⸗

n, wut he setteth downe alfo thenegatine and sayth: Ve doe it

u. And this is the part of a good teacher. But (as I haue sayd)

— the wo2lde can not abide the negatiue. Foꝛthe wozlve sayth:

This will A, wis haue J done, and this will A doc. Je will

wedes be the gouerner of common wealthes and rule in Gods

tiene. Mheresoꝛze it receaueth a iust reward in that his enter⸗

nitess are all in vapne and his labours withoug suctesse: As the sapth: Their dayes are consumed in vanitie: that is ts y..

they were deade befoze they could b2ing to passe that they

woke in hande. Fo2 sinte they will not beleeue that God goueru all chinges, thep see their owne policie to be but vanities,

bir laboursvupzoicable and of none effect, Let eueryoneofvs

Eabour-is

not focbidden, but presumption is condemned.

140 A COMMENTARIE” vyren

theresd)e abydt in his degree and calling, and let va knowe (hat this Gvd requirech olvs, chat we suy: Jbeleue in one God i ch ache is, God will stillbe God, the creatoz audmaker of all chings, as | veal vs he will take and account as his wozkemen onely, a instry- | ved. ments and not authoꝛs 02 pꝛincipall causes. But becauseweronee || delt th to be authoꝛs and efficient causes, therefoze we finde een whic| vanitic and head of affliction; him | This sentence must ve enlarged and applied to all ates any such} degrees ol men, and not onely to artificers and menofoccupation TH thatg which rise earely:to doe their wozke. Not that it is euill co rise TH atlen earelp and goe late to bed, not that it is euill to be exercised with | Tc labour all the dey: Foz these thinges God-requirethof all men. berie but floth and idlenes is accursed. But we must here put adiskinctis | boke on betwene labour and pꝛesumption. De doth not condemne la bour, but diu ilish pꝛesumption he condemneth, because that wej not contented with our owne trauel and care, doe take vpon vs al so Gods office and care which be hath laz vs: and he & I rate; from vs his diuine power and maiesty which we sa pesu

fy vsurpe and take vpon vs he will haue vs to labour and not 1 be idle: Fop this tentation is naturally rooted in vs, that we pe fume to be as gods. This diuilich pꝛesumption beganne in pars dise when Satan sapd to Eue Ve shall be like gods, ę it al waits tontinueth fast fixed in this flesh, sa that it can not Che suppzeffedss it oughttobe,andas we both teach and are taught, butneedes in will be gods. This is therefoze a very naturall disease and cojrith I Ubne ption af the creature, Against this pꝛesumption, and this cart || hlages which perteyneth to the dinine matestie alone, the holy Ghost here fightech,whenhe sapth, that it is not aur endeuour, wisedos ad tray and palicie, but God himlelfe thatruleth chese chinges, arid we [ud wo are hut bis instruments, But the wicked are neuer the b dose chr Yea the godly also doe offend herein very often. Fo2 we are'vi _—_ content with our owne state and condition, but we will be gouex! ners also, and wil appoynt the beginning, the middcs and the em nd i is as mapbest(erue sꝝ ourowne conmodicie, Wherefoze we tyn even ric aur selues with vayne cares night and day, as the examples of ih ding for whole woꝛld doe declare. One man purposetheomarep this me Power te den 02 that, and in oꝛdering of his house, in guyding ol his fan res 1 tovse such wayes as he liketh best, But afterwarves the matti eit ce u lalleth out contrary tohis expectation. Now his wife lpech liche, to Go!

now

now bis childʒen dye, now one calamitie oz an other hapneth, An other man deuifech an exatt fozme of gouerning of the common health: but experience teacheth him that he is intserablie deccawed, All this is done ( and in derde wel done / to the end thou shoul⸗ dest knowe that God will not suffer thy pꝛesumption vupunished, which goest about by thine owne wisetom and policy to take from him his diuine power and matestie. But if no trouble happen to such pꝛesumptuous and carclesse wꝛetches, it is a manifest token that great and hozrible calamities hang auer their heades, which ut length they shall feele, and shall not escape,

To be bꝛiefe, there is no kinde of life wherein pe (hall not see berie many thinges come otherwise co passe then a man woulde | boke fo. Howe manp thinges haue hapned to our aduersaries

the Papistes contrary to their expectation? And of chose thinges

whereof they thought them selnes to be most sure and certepne, what haue they bzought to passe? So it hapneth to tuery Pagi⸗ rate and toeuery familie, that many iymes they cannot accom: uch that they take in hande, TUhat gapne they then by their poli⸗ cies and papnefull trauells but vanitie, in that chep toꝛment chem nes without any pꝛoũte, and so spende their lines that there is aloft no tyme wherein they enioy a quiet minde? So shall ye ide some Pꝛinces to be most happie if they woulde quietly en: lop those giftes wherewith God hath endued them. And this is x EL hemeane whereby they might so doe, if they woulde commende Wbnto God, But what doe they? They take vpponthem those cart; | hinges which are aboue their power and not required of Gov, 852 i lase that happines which they did enioy: and with these cares isedon un trauells they afftice and tozment them selues tuen vnta death, atid uin wozthely, Foz why doe they so arrogantly take vppon them — tole thinges which God requireth not at their handes, and doe 4 eniop thole thinges which they poslefse? As Salomon gal G: There is an euill which I haue scene vnder the Sunne, dees, d ir is muche — men: A man to whome God hath we 55 u riches, and treasures; and honour, and he wanteth nogs of the ling for his soule of all that irdefireth: but God giveth him not * hower to eate thereof & c. £02 if we could be content with those | res which we haue, and quietlyvse the giftes of God, and sa mates opce-with our wife, our childzen, and families geuing thankes h (icke, Ito God fo the same, and with a good conscience doing our now

dut{e in our vocation, what could be so happꝝ as ws? But we dot chat which this verse fozbiddech, We rife earely, we lye downg late, we tozment our selues, and with sozrowe we tate our bzeadg, This is the like ofmanthzoughout the whole wozld, as the holy Ghoste here witnesfeth. The cause is, foz that no man is content with his owne state. The benefices which God hath bestowedvyon vs to vle and eniop, we doe mislike. And as we doe not wap 0) consider our owue good gifts and commodities: so haue we a lui and liking of other mens, and couet the like. And what haue ws thereby? Uanitie of vanities, bꝛead of afstiction, vnpzoficable cats and trauel, lying down and rysing vp in vaine.

Wherefoze the godly alone doe content them selues with tho The godly good thinges which they enioy. Foz they knowe that God is thy are conten giuer aud gouerner of all good thinges. Cherefoze they laboum _ — with an vpꝛight heart, and those things which they get with then 2 8 labour, they vse as the gifts of God, 4 do not pꝛesume to be the thoꝛs and efficient causes thereof: therefoze they haue quiethes and peace of conscience: And ifany trouble happen, they can ouer come it with Job saying: God hath giuen and God hath rake away, the name of God be blessed, Do can they bothe vsetht good giftes which they haue, and also ouereome all troubles an calamities. The flesh can doe neither ol chese, but is oc cupped Ip about such thinges as it would haue, and whilestit serketh an traueleth sorthe same, it loseth the good thinges which pꝛeseni Bsops dogge ie doth enioy: As did Esops dagge, which in snatching at the <4 which swim- dom, lost the flesh which he han in his iawes, and the shadow with ming ouer all, This doggecherefoze is an image of the whole wozlve, uh ehe water in pe max (e,as it were, one masterof the houshold, towhom o Age be das bath giuen a wile, childzen, A family, subtkunte, pt. Thele things

mouth, saac- Are the flesh in the doggs mouth. hat doch he now? The gi ched te which he hath, he doth not regarde, but afflictech him selle with v sthadowe of ther vaine cares:fo2such thinges, as he hath not noꝛ shall euer the flesh his eatne buta But thole thinges can not be learned out of bookis unte, and so but experience and pꝛactise is the onelp-glose that, incerpzeret) lb. this Plalme. Foz I my self allo doe vnderstand chese matters and eanteach chem vnto others. Pet often times it so commeth 11 nasse, that I weary inp selfe wich vajne.labours anderatelis:Thi cause is, fo2 that the desire and pꝛesumptiom to be like vnto Gon which is in vs. and begun in Paradise, can not unn

of,no not in che Sainctes and childꝛen of God. Nowe the moze a man bath of this wꝛiginall poyson, the lesse quietnes of minde and inward peace he hach, accozding to that saying of Augustine: A wise say- Thou hast commaunded Loꝛd and so commeth it to passe, that e ing of Auyerp vnoꝛdinate mindshould be a punishment vnco itself, Foz likes as dzunkennes bzingeth with it his owne puntshment, chat is ta fap, cruditie and headach: so an ino2dinate mind bzingeth with it the bzeadofsozrow and labourech in vaine.

This is it which J lapdbefoze, that this sentence is to be vnder⸗ tand, not onely of artificers,but generally of all men in all offices and callings, that it is in vapne foz them co rise early, that is to sap,tobe curious and catefull, and tu pꝛesume ol them le lues in apy kind of life. So the Pagisttrate riseth earely when he hath a care that all thinges may be dane as he bath determined. Likes wise in all kindes of life co rise earelp is, when a man hath no quis tines, no time ofreft from cares and trauells, vnlesse he obtepne that he seeketh foz. But all this is in vayne. Hereofhane IJ seene imumerable examples, and pe shall see the like if ye live, Yong men, becausecheylacke experience, doe not pet vnderstand these matters. But in time pe shall see that in all Rates and kindes of life,in husbandmen, arciftcers, the learned, vnlearned, Pagi⸗ strates, Ringes, Pꝛinces, ye shall see (I say) that they rise earely, thatis,they ate carefull;they appoynt certepne 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 une wisedom. This the Gentiles also did see, andtherefoze they lapd that fo2tune beareth rule in all thinges. Foz if wisedom were tnoucch to bzing matters well to passe, then Cicero and Demosdenes had not bene deceiued by their wise and honest policies. It viledom and strength were sufficient, then Hector had pꝛeserued Trop,and Iulius Czsar the Romane Empire. Fo2 wisedom, pos der, policie, ę carefulnes was not lacking in these excellent men. They rose earelp, they lay downe late, and did eate the bꝛead ol lrow: notwithstanding they were deceiued and miserably peri⸗ hed. Therefoze they were conftropnedto sap,that foꝛtune ruleth hall the affay2es ol men, & that all thinges are done by chaunce,

In commonlp the wiler men they were, the mote foolishly they gouerned in all their affaires. And true it is, that great wifedom

nerth2owerh great kingdoms, And manp times (as the pzouerb

Wise men sayth) wise men comit no small folly, Therefoze, although the lome une? Gentiles(not lightned by the wozd of God, but onely taught by <earfolly, krherience) did tontelle that the affaires of men are not gonerney

by wisedom and power, pet did they still pzesume vpon their owne

wisedom and power, and needes they woulde gouerne common

wealthes by their owne counsells and policies. But after wardt,

when they saw that there followed no successe,thep acknowledged These vor ds tbeit errour and attributed all chinges vnto foztune, But we mult forrune, not impute anp thing vnto foꝛtune (except we wil cal this foztune, chaunce, ca- when the counsells, the policies and enterpꝛises of the wise and saalcy & tuch mighty tome otherwile to passe, then they them selues did put Mot because pose oz determine): but to the iudgement of God, who alter this any thing maner punisheth pꝛide, arrogancie and pzesumption, Foz my de commeth o- they pꝛesume to bee wise and mighty in those thinges which ate therwise to farte aboue the wisedom and power of man, and are not gouerne — chen by hut by God alone? Ah doe they not there vse their wiledom and rac pro” power where as God would haue tbem: to witte, in those things

dence of

God. but for that are under their power! which are mentioned Gen. 2, Uo chat many thelp therefoze are they deceiued, and crye out that all things att things fall gouerned by fozcune: but to late, when they haue destroyed com

— — mon weasthes and kingdoms. Foz this is the song of fooles, u looked for, {ap: I had not thought, and so to accule foztune. & the cause Fon foztune is not the cause that thy denises and policies du tuereof we deteiue thee, but thine owne follp and the ignozance of God and * The — thy selfe: First fo that thou dost not vnderstand who 02 what thay of fooles i art: Againe, thou doest not see what the commaundement of Gay gay: I had is, and hom farre fozth he will haue thee to rule & gouerne. Thay not thought, beginnest wich to high a note, as the Asse doth, and thereloze thy ort had I wilt. makest an ill ende. Ahen thou seest this, thou cryest out and sap est: there is no God, there is no pꝛouidence of God: Fox wile and politike Pꝛinces dee not accomplishe that which they haue mol Wise and, wisely dcuiled and determined: mighty Pꝛinces bꝛing not that u mightie men passe, which they are able to doe as touching their strength and bring not to power, Therefoze either God is vniust, 02 no God at all: foz ell — that he would haue regard vnto wise men, and all thinges shoulde bt s doneasthey haue determined. O blasphemous mouth. As — God mult be such a God, who when he seeth that thou hast deui and oꝛdered all thinges wisely, must come vnto thee and sap: e

ger gouerner,you haue done all thinges well: pou are a wilt mn and

inv able to gonerne without me. But thou pꝛesamptuoliiꝝ sp whileft chou · actributest all things to the wiledoin, pollcie tr ofman, where is the gloyy und the maieltie ul God? yea v is God him selfe — doest A ul things / Ik all chi —— 55 wisedom and power; then

ichs

— * the wiser a man is, te lelle e in hand, yea the moꝛe foolish he is — all surcelle Onthe other side, where le sse hope is, the ende thou shouldest know that chou doelt gloꝛy ante e ther muh hurt. Not that God | so; they att the gifts of God — —— 1 mth, that men bb great wisedem + power <2ongh the confidence they hane therm. doe exchube Gov from all housholv and tiuill goteynment, and take vppon them to tiilealfthinges by the owe visedom and powet Do Cicero, alins Cifat, Brucusby wiltdony Fpolicie goe about to rite the commoit wealth. The with them selues: Thits will J doe, Abo? J be aesar, I Bru. tos. By what meanes?*By mine owne wisedom, 1 power. This arrogantie and pꝛide they doe not know to be Hun. Affter- —— —— — 5 difapo!

and policies nt, they become dere is no God, oz eife chat Gdd is bn which gitieth not unt to-vertue,no suceeffe to wisedom, But whyhane wok broad cesse? Because they passe the boundes of their owne dom, and ne not content that they are set as Lo2ds 9 rulets duer the beasts I che lie lde, the ffshes of the sen, the foe fonles of 12 iyi trtde go vernment whereof God hach co man (Gen. 2.) : but also they pꝛesume of them selues T — vnto them selues, house, wife,childzen, kingdoms, Empires, and chat by their owne authozitie and wisedom, setting God a ew him fher counselt oy suecour. 1 * 8 t Sy The n

he rien ho — pour Fiete e 4

A COMMENTARY FPPON

Kurd aun pe Wall ge e o'Outr un rom the-bighelt cherefozs punto. the lowe&, the Paincg wor yden in the hause sing this song: Ki rise earely a A ty2e,mplelle and J eats; the bzeade, of sozrows; There are bery fewe — — by God from aboue, which haut the grace to knows them tn be bat intrume nes and God tg be the gougruer., 02 chi celse a trauells co be <thg gift al Hod, 05 and fruite of:cheiy o mne and policie. All che rest dae walke in the ai rog ancie and p er owne hartes; and as chough they were Lozdes any 1 iy ee Ka. 4 —

| 3 etno ae or extellent men

caule thep ag "wes 17 — RES ek icero sawe hm seite e the tom non wealchof en awe al la what ought to be done and-howe ail chunges ought to be gouer, neda but bet ause he lacked the feare of God, and imputed all in bis owne deuises, his owne wisedom aud policis, excluding Gadz berefoze ee f. vnto bon —— experience; don and pol enougb fo2 the executing and ac Sandee such u Le maseers., bu that che blessing af God is te ired.. WUherefo:e Cicero did not-onely no good in the common wealth wich his wise counsel and great

wisedom, but allo pꝛocured his owne destruction, :

The lame may we lap also of wozldly wealth and riches, Rb chesaren ote n e giftes of God, as-wisevome is. me Le bnto vs the vle and possession thereof n will lap: chese thinges are mine;

these haue — mine ions labour and industrie, and beboldeth them. as his 8wne birth, this is euill, and is that din The naturall lish pzesumption and that desire to 8 7 the which l U. our fixF-pare 2 euill, begann in Pe. Fier be rapile and, 8 eee Gedbt % impossible —_ unto this flesh which we dea Gods: kati about ee impolsible is ie btteri to call away this |;

EESEZESBESES mel

—

pefamption and desire, tobe as Gods, — the y doe light againtk it, NI! to da mo2tifie

— and mode; net tit heh re

her wich this life. The ep ee, s ben sg of gt

uten wo2ldly goodes and riches, doe sap : In deede J haue wealth

and subskaunce, but this is not my worte, but thy blessing'D

Lozd and thy gitte, which thou hast giuen vnto me by the mraues

Amy labour. But if thou haddeli not giuen ie thongh I had

laboured neuer so much, I shoulde haue had nothing. But the

worlde sayth ocherwise. J baue a faire wife, Thaue swerte chil· The abuse

nen. By whose gifte and benesite? Fozsooch mine omne. Nap ofthe giftes

sapth the Lozd: Seeing thou doest so arrogantly pꝛesume vppon of Cod in

these thinges as thyne owne, chou Iyeff. And fo2 a toben here. me woe.

of J will cause tha thy childꝛen shall dye; oꝛ hall be deflled: that

thy wife shall lye sicke oꝛ become an harlot, oz else shall consume

thy goods; e. An other hath faire houses, gay and sumptuous

wudinges. If pon aske of him: how tame vou by these things /

dywhose meane? by whose deuise and policie *He aunswenreth:

tuen by mine owne No, notfo, sayth the 'Lozde ; and that

dau mayest {ee is to be ttue, I will passe, thut kyther

tp hall be consumed with lire, oz else thou fete 5

then atroꝛ bing to thy'vesire, thou halt dye. — 5

peaceablp gouerneth a common wealth, a duke ds pas Gmc

By whose power and poliope?- By mine owne, layth he; Not so.

And that thou — — ither sedition. w

i some other trouble alf be raised vp thou shalt

un say who eduld once baue wennn ede thinges shi

inne coms thus to passes Against this pa psalme armetꝭ vs ttachers

ing mn ar regret *Wp wife, ike ptace; the tõmon with thank fulnes

in childen, my — * — pealch;+c.arothe gists of S —— EE DES ble theres of if mp wife oz my childꝛen dye, il any trouble dom either pub: Repo minis I wi Gy:D Lojv,Jwaschepossessoj of these vesites.thou genelt thein and hobhat alld taken thettaibay, 7 niitcherfozepatientlp bears this lolls. Nowirh vilnchereof could not alwaiks haue continued pc; — eee

sities: which the wicked are constrained ta suffer with great an: guich and sozowe. But thep heare not these inges t Therefoe ep lnpe ele that to be most true which this THsalme lapth: 1 is i vaine for you torise earely: Dea they are their owne tozmen, £028 and their owne deuils, which miserably/vere & cozment them selues, but altogither in vaine. Foz why doe they not harken am giue eare bnto the wozd? Beholde cherfoze all common wealths,al kingvomes, either of the Romanes, the Athenians, the Lacede monians, the Thebanes,0z others, whereof any histozyes are tx tant, and pe shall see a true image and liuelp resemblance of this

Verse. 2. But to his beloued he will giue sleepe Cor test] or else To his beloued he will gue by sleepe.

Alter that he had befoze sufficientlprgpzoued that pꝛesumptia and desire to be like gods, which is naturally rooted in bs, now ie pꝛoceedeth to the other part of this Psalme, in the whiche he ti cheth that all thinges come from the blessing of God. Foz this is in deede the right oder of teaching, art do des roy that whit is false, and then zn huslde yppe that which is trua anrsaund. Fi it might be demaunded: -whatis then to be done; if our pow: and wisedomPdoe nothing auaile? As we seg it came ta passe i Cicero, in whome there was as great wiledome as was yoslibt 6 pet he did no good thetewich hut hurt both bim ( ö — che affapzes wherein he had to dtele. Mhat then was bigeb — : _ Jr —— yr por pꝛesumption, because chi /e.chought the administration of the hardest matter in che whole wozlde,'to be the woꝛke, che effect and fruice of his wisedoms Wiherefoze.olthough there was in Cicero (as I baut fate, un 56 his wozkes ba N te)so much wisedom as can be in any may pet was he not able to perfeme that he tooke in bande. Then foze he could not ste chat ende of his labours, deuises aud jidly cpes which bs looked fo2.. Like as it happened also to De quote nes and4yany other extellent men whiche with like p2efumpeiot

ige upontbern che liche gavernwent. Wherens'then then ut cyntraryta their exnectatiau, there mas in ibem nn dai

was the cause therof,in that they glozted, not only in them selues, elt | but also in others, that the people might magnifie them and sap: bak Behold, we haue followed this man, he hath bꝛought these mat⸗ mew ters to pasle,+c, as thatverse of Cicero doth declare: O happie them Nome (sayth he) when J was made a Consul thereof, Js not this | and Y anarrogancie intolerable and woꝛthie to be beaten downe? In the 5, ende therefoze he singeth an other song, as in his epistle to Octacede- ¶ uius it doth appeare. And this is to make of th gift of God, a wozk re er ol the pꝛide of man, oꝛ rather of the deuill.

wise counsells and deuises haue deceaued them, should nowe demaund this question: what is to be done? Shall wisedom be reie⸗ relse: Y tted? Shall the common weale be neglected and fozsaken?xc.Salomon aunswereth: Mo, not so. But (sayth he) pe mult rule, ye must gouerne the common weale with counsell and good aduile, ption Ho he biddeth the master of a houshold to marry a wife, co till the ground,to nourish his family, c. but pet so that this sentence must — he will giue to his beloued by sleepe. Ot will e, that is, what so euer a man hath he must acknowledge the ＋ be a gilt. Also he wil giue to him which is his beloued, and he wil giue also by fleepe. So that it shall be a gift, and a gift giren to his beloued,and easily giuen. This is the summe x effecc of. this verse bzieflp expoũded, which he will afterward moze large; declare by the partes thereof; So that what so euer thou behol⸗ def, thy selfe;rbplife,chy body, thy wife, thy childzen, peace and quiecnes,good succefse,oc,thoumustacknowledge the same to be the gift ofthe Creatoꝛ, giuen vnto none but vnto his beloued. In the ozmer verse therefoze (as I haue sapd)is sec soꝛth a liuely re semblance of the whole woꝛlo, wherein are men, not beloued, but farke madde through a carnall pzesumption and desire co be like into God, which will rule all chinges by their owne deuises and policies. These men haue no gift fozas much as that which they hane,thep doe not acknowledge as a gift,noz sap: These thinges God hath giuen vnto me. And albeit Cicero and other Philosoers doe sometimes confesse that these thinges are Gods giftes, let they doe not so beleue: fox they them selues will bee as Gods, which with their owne c aunsells, wifedom and wise policies haue defendedche common weale, enlarged the Empire, pꝛeuented im · ninent daungers and troubles, gc. GC this pꝛesumption iii.

they pꝛouoke God to send amongstthem some Annibal, oz some Pirrluus, oz to stirre vp ciuill warres by Silla, Pompeius, oz the conspiracie of Cataline, with other seditious-persons,thatso they might knowe them selues, not to be the gouerners of so high am weighty matters, Thus the wicked allo and the godles haue the ciftes of God, although they vnderstand not that they are giftes, But this mult we vnderstand and knowe, Therefoze if thou hal married a wife, if thou be a Pagistrate in the common weale, oz liuest in any other calling, be wile, heare che wozd of God, and vn derstand what thou art, and what thou art not. Adozne thy wife, thy childzen, thy family, thy substance with this title, that the Lo2d hath giuen them: that is to say, thinke euen from thine hart that they are the giftes of God, which God hath giuen thee, am requireth nothing else againe fo2 the same, but that with a thank: ful hart thou shouldest acknowledge the same to be his gifres, But this to due is also the gift of God, as it is sapd in the. S8. chapter of the booke of wisedome: I knowe that I coulde not keepe my selk chast except God gaue itvnto me, and that was a poynt of wisedom also, to know whose gift it was.

Me therfoze which certeinly perswadeth him selk, that his wilt, his childzen, bis goods ate the gifts of God, is not pꝛoud thzough the successe thereol, because he kno wech them to be Gods giftet and not bis owne wozke 02 his owne gloꝛy. The hul band being thus perswaned, hath a pure reioycing in his wife and childzen, because he knowech that they are the giftes of God, and he enioy eth them wich thankes giuing, so long as it pleasech God. Jf God take them away againe, he beareth it patiently and eateth not tht bꝛead of affliction, because he is the beloued of God, and he liueth as though he were in a sleepe, and whiles he slerpeth the netten d2awne accozding to the pꝛouerbe, that is, all thinges pꝛosper and goe well mich him. Thus che godly man vseth Gods giftes and that rule, that gouernment which is committed vnto him by God, Genesis. 2. He eateth, he dzinketh,hefleepech, he reioyceth in hit wife, his childzen, his substance with thankes giuing, saying Lozd God, it was thy gift, and it is thy gift: It thou take it away, thing it is againe, c. So resteth his hart in true and godly quitt nes. But the wicked haue the bzead of affliction, and fleepe not, no not in the night But the godiy man, not onely in the nyght, Int all the time of his life leepech Cweecely: that is, he hath

A

a chcerefull and a quiet conscience, and restech, as it wert in solte bedde. Me leaueth vnto God the chiele gouernment of all things, he eniopeth Gods gistes, and knoweth him: selfe to bee Gods instrument, and so hath. all thinges in rest as it were by fieepe, geuing glozy vnto God: and in doing nothing he doth all thinges, and in doing all thinges he doch nothing.

Thus hauing befozesufficienclp repzehended and condemned the pꝛesumption of mans wisedome and strength; be sheweth the true.cause and also thechiefe master and gouerner of families and common weales: to witte, the Loꝛde him selfe. Andhere he vseth a maruelous bꝛeuitie: he giueth to hisbeloued ( sapth he) by ficepe. This sieepe whereof he speaketh must be referred to the rest and quietnes of the minde and conscience, and not to the rest of the fleshe 02 of the body. e muste labour andtrauei as touching the body, hut with a cheerefull consctence$ looking aG suredly fo2 the blessing of God: as in Genesis it is mitten, that ill our welfare, aud all that we haus consisteth in the blessing of * God and not in our owne labour and industrie. Nowe be pꝛoce deth and that which befozeibe bziefely expounded, he veclareth - mo2e at large in the came.ozder whichebefoze he obserued, steste speaking of housholde gouexnment, and afterwarvdes of politiks gouernment, .

Verse. 3. Behold, children are the inheritanceof the Lord, and the fruite of 'the-wombe his rewarde...

dt onelp the wozves;; but also che phzase and manner ol speech arediuine and heauenly, which the holy Ghoste and the Scripture here vseth: The meaning chen is this: Behold,this is the wisedome, this is the rule and the meane to iudge rightly of housholde gauerument and matrimonn that chidzen are an heauenlp inhericance;/that is top, thegtfit-of Gad, and that the fruite of the wombe 4 that is what so'ener is bozne of the wombe., is a rewarde, that is to say, the gifte of God. It is not besides the purpose, if, here fo a vifferencepecfette children in the first place as the malekinde;and in the secand place the fruite - pe not; | Athe wombe as che femalekinde of all timing Treatures; but nyght, | Iecially-of mankinde. But all cemmetd to ant thier, that is to je hath N. tobe a Father oz co be — ol man

saying awap, quitt

but of God. And albeit the husband begetteth child2T by bis wife, #the wife conceaueth by man, pet both are the gifts of God; and both are theblessing of God, as the text saith: God created male and female, He treated them saich the Scripture ) to signisie that they are not their owne gouerners and creatozs, but both male x female are the creatures of God. Afterwardes he addeth moze ouer: and he blessed them, saping, increase and multiply. Out of this placeof Genefis is this verse of the THsalme taken, Foz in that God giueth vnto vs childꝛen, it is no wozke of ours, but it is the blesling ol God, Notwithstanding the wozld, althongh it hath continuall experience of this blessing, doth neither vnderstande, no} consider the same. Fo2 the pꝛocreation of childzen, because it is a daplp benefice,and a continuall blessing, is nothing estemen. Thus the wozld walloweth iu bolupttousnes,filthy lust and plea: sure, and these ine stimable benefites wherin it liueth and walkech, it neither knoweth noz regardeth. e's

This is mozeoner to be noted, that God did nat so confusely blesse man as he blessed other creatures: but he adozned man with a peculiar blessing, to the ende we might understand, that it is the gift of God to haue sonneg# vaughters,; and that neither the hul · band shoulde attribute to him selfe any thing as though he made his wife friucefull, no2 the wife should attribute any thing to her selfe as though she conceaued thꝛough her owne strength and the benesite of nature:but should lcarne that these are in deede heauen ly and diuine woꝛkes. Therfoze-fome times we see that health: full and bewtifull women coupled with strong and healthfull hul⸗ bands, and liuing in great wealth and pleasure, are barren am fruiteles notwithstanding. Mhereby God would show, that to be⸗ get and to bꝛing foꝛth childzen is the blessing of God, g commeth not of the power ol man oz the strength of nature. Contrarywise an other man that liueth poozelp, & hardly can get a good meales meate, hath a house full of child ꝛen. It is a true saying cherefoe of the Germanes, when they speaking ol their childzen doe say: God hath giuen me child. But although this saping be in euery mans mouth, yet are there very fewthat know what this blessing is, 02 esteme it as they should doe, because it is oucrwhelmed and dar⸗ Keged with inmdinate lust and other filchines of the flesh, with la⸗ bours and trauells, with croubles;miseries and calamicies, Thele thinges (J lap )voe hide anvdarkenthis „ at

that it seemeth to be now not a benediction, but rather a malediction. Foʒ when parents dye and leaue their childzen without help and succour, when men see their childzen oz their wines ftubbozn, intractable and disobedient, tc. it seemeth to them that the male; diction far passeth the benediction. Therefoze 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 map ouercome what miserpes and calamities so euer we finde in matrimony.

And here appeareth our infirmitte and incredulitie. Fo? this is the nature of vs all, chat one discommoditie doth greeue vs moze, then an hundzeth commodities can make vs to reioyce. Me see that he which hath an healthful body is moze troubled with a push 02 a byle in his knee oz in his elbow, then topfull fo2 the health of bis whole body besides: accoꝛding to the Dutche p2ouerbe: Tf thou cary a man to Rome vpon thy shoulders, and hurte him neuer so litle when thou settest him down, chou losest all thy thankes. Example hereof we see also in vnthankfull childzen, that when their parentes haue bzought them vp with great charges, either they desire the death of their parents, oz else they are dilobedient, and soꝛget all the benesites bestowed vpon them. Do ic commeth to palle also. in matrimony, that the benediction of God is darke⸗ ned and ouerwhelmed with the malediction, as the wozlde counteth it. The holy Ghost therefoze doth here notably set foo2th and amplyste this blessing, to the end we should rather behold che au thoz aud creato2 him lelle, chen chose troubles wherewich this hoiy kinde ol life is hid and ouerwhelmed. Let vs therefoze diligent⸗ ly set fo2th this woꝛd and in that let vs rest which we reade in Genesis: And he blessed them. Mith this worde let vs arme and confirme our selues against those troubles and calamities, and sap: If this our calling # kind of life be the blessing of God, J wil reiopce in the Lozd the giuer ofthis blessing, hom lo tuer the mat⸗ ter fall out, be it well 02 euill, and I will assurediy perfwade mp selfe that this woꝛke pleaseth God. Foz I know that my wile, my childzen, my house & family are che giftes of God, that thou maitt wiite this title C it is the gift of God) vpon all chat thou hast and doest possesse, and thus wꝛapping the blessing of God and diuine Matestie in thy kinde of life, thou shalt onercome all croubles and calamities be they neuer so great.

144 A COMMENTARY VPPON They that lack oz neglect the woꝛde and are without the feare

of God, can nat be thus perswaded ol the fate of matrimonp, but

they thinke that man and wife are coupled togither by loztune, and that childzenare begotten and bozne of them euen as of (wine, When they haue them chat bꝛing them vppe in wealth and pleasure. Some time it commeth to pasle also that the childzen of

wise, excellent and notable men doe mpserablp degenerate, as.

many examples doe witnesse both in holy and pꝛophane histozics, and as commonly we see also at this day. Mheresoze the holy Ghost calleth vs backe to the woꝛd of God, chat 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 gifce of God: and euen so that childzen are Gods blessing and his gifte, and not thyne owne. Mherefoze continue thou the creature of God, and perswade thy selfe that thy life and thy bo dy, in that thou art a man, doe please God, Then mapest thou

without any great trouble and with a good conscience enioy those thinges which God hath giuen thee, namely thy life, thy wife, . thy childzen and thy goods, and il any troubles come, thou map st

ouercome them also by comparing the same with the other bene fites,which thou shalt finde in thy kinde of life co be moze ; much greater, then all the troubles and calamities are besides, *

Mozeouer by the name of childzenhe.signifiech not onelp the fruite of che wombe, but also what so euer is necessarpe fo2 the

dzinging'vp,the clothing, and the nourishing ofthe same, Fo2 he that giueth and createth childzen, giueth and createch also with them necessary sastenance to feede; to nourish them, oy else they tan nat continue. To some therefoze God giueth moze, to some lesse, yet so that hesuffereth none co perish thzough famine, except it be to shewe his iudgement vpon some, Bozeouer,childzen doe bzing with them generally eut᷑ in their birth by a diuine wozking of God, what so tuer is needefull fo2 their sustentation, that they

shauld not perish thꝛough neressitie. And although some times it

hath lo happened that mothers haue deuoured their childzen, yet a sem examples do nat take awap this general rule; Fo2 these were specialleramples of:the math and of the plage of God. It is one thing to speake of God as he is offended and sendech plagnes,and an tber.thing to speake of him as he gouernech and/nouritherh vs. {Uherefoze we see the childꝛen A such as liue miserably. with

THE 127% PSALME, 157 re b1ead and water to haue healchfull bodies,[iuely, and well liking, ut Againe we see manp folkes childzen which liue in great wealth e, and pleasure,to goe like ghostes,Jeane, pale and pining. And why ” so? because childʒen art the gilt of God, whom Godhimselfe hath 77 created:Uherefoze he giuech those things withall, which chil⸗ of dꝛen can not lacke, as the first creation of man doch declare. Fo2 as. bcfoze that Adam was fozmed of the earth, God-the maker of 89, the earth pꝛepared the same as a house fo him to dwell in, And lp this house he left not empty and vnfurnished, but replenished it ne with all kindes of wealth, riches, and all good thinges, that he on migbt shew vnta vs the polteritie of Adam, chat he would be our an, father, would keepe, guide, and gouerne vs, and giue vnto vs all ng thinges plentifully, lo that we would beleue. the Likewise, whiles the childe liueth pet in the mothers wombe, bo⸗ it is not able to helpe it selfe, but is nourished by God alone, Fo2 jou what is it able to doe, which lyeth pet without any sense 7 After ofe - it is come into the wozld, it hath the mothers bꝛeastes to nourish le, it, as a founteyne ozdepned to that ende and purpose: It hath

yi: bathes to washit,, it hath clothes to lappe it in, it hath the cra⸗ ne- dle to lye in, and such other thinges as it hath neede of, Pozeuch ouer, there are not onely women at hande to doe what soener WE | is necessarie about the infant, but Angells also, as many nota, The minithe ble examples doe witnelle : And to what ende are all these things — 2 Away

the- done? To shewe that God will pꝛeserue his giftes and benefites, vong chi. he TUherefoze childzen are here to be taken, not foz childzen onelp, dren & invith that is, fo2 ftesh, skpnne and bones, but fo; all other thinges fancs. hey that perteyne vntochildzen, In like manner by the wife and the

ome husband we must vnderstand, not their bodies onely, but their

rept habitation , meate and dzinke, apparell, and all other thinges

doe necessary fo2 the maintenaunce and gouernment of a family, And

ung these are the excellent giftes of God whether they bee great 02

they small : Fog God doth not diftribute them to all men alyke:

sit | Notwithstanding although they bee but small, pet in that they

et a are the giftes of God, they are great and liberall. Foz like as

we rather esteme and regard the rewards ol o ꝛinces by the boũ⸗

tifull heart and minde wherewith chep are giuen , then by the

balewe and woꝛthines thereof, be they neuer so small: enen fo

although God hath giuen vnto thee but a small poztion pooze=

ly to susteyne thee and chyne withall., pet lette the good will

Philp.4.

and the blessing of God content thee, and thereupon rest, because thou knowelt assuredly that God loueth thee and of loue hath giuen che same vnto thee: which if he take from chee againe, thou shalt be moe able to beare it patientlp,because thou knowest it to be, not thine owne, but the gift of God. Thus is thy mind quiet # at rest, whether thou haue plenty o2 whether thou lacke, When thou doest thus cloth and apparell, and (as a man would sap) inco2pozate God with his owne benefites, then doe those benefites. become mote large and plentiful,how smal so euer in outward ap: pearance they seeme to be.

This may suffice as touching 5 meaning of the Pꝛophet. Now it remaineth that we should sap some thing concerning the gram maticall sense and signisication of the wozdes: which, because of the Hebzew phꝛase and maner ofspech,is somewhat obscure, Foz where the Pꝛophet sapth: Children are the inheritance of the Lord, we may sap; Chtldzen are the gift of God. Foz inthe THebꝛew tongue this woꝛd inheritance hath a large signification, Inheritance the Pebzewes doe call the land diuided among the peo ⸗ ple by Iosua, Dereof it commeth that this wozd is applied to all donations and free giftes. Fo2 the land of Canaan was giuen only to the childꝛen of Israell.Thereupon all possessions, pꝛopꝛie⸗ ties, and free giftes are called inheritance. Do is it sapde in the Plalme: Thy lawe is mine inheritance, that is, a gift which thou bastgiuen bnto me. Ne vse this wozdotherwise;fo2 that which is giuen to vs by our parents, But in the Hebzew tongue it is taken fo2 a gift 02 a poption giuen of God,

here he sayth: and the fruite ofthe wombe is his rewarde; we map say: Childzen are the bountifull, and the free gift of the Lond. It is a repetitionof that which goeth befoze. As il he sayd: The benefite which we receineof the Lozd, as it were by inheri⸗ tance, is childzen: the gift which the Lozd bestoweth vppon the godly and pꝛoceedeth from his hberalitie, is the fruite of the wombe: Oo that inheritance and reward signisie both one thing, that is to sap, the gift and liberalitie of the Lo. So we reade leremy 31. Refrayne thy voyce from weeping & thyne eyes from teares: for thy workes shall be rewarded, sayth the Lorde. Also Matth. 5. Reioyce and 2 , for great is your teward in heauen, Likewise 1. Cor. 1 . Be ye stedfast, for as much as ye knowe that your lahour is not in vayne in the Lord, that is, it shall be re:

. wars

warded, This is the doctrine ofthe holy Ghoft concerning the true and Chaiftian gouernment ofhousholds and familpes, to beleeue that childzen and all thinges else are che gift of God. When weassuredly knowsehat we receiue all things at Gods hands as the on: ly giuer thereof,thendo we learne by a goodly consequence,which the holy Ghost here teacheth vs, bow we map beare + ouercome all miseries and calamities: sa that, if ticher wife oz childzen dye, 02 if any other aduersicies o mileries happen, we may say with holy Iob: The Lord gaue and the Lord hath taken away: blessed be the name of the Lorde. Fo reason being nom lightned by the wozd, doth acknowledge Gods blessing, and giueth thankes vnto him fo the same, and in adversitie doch not repugne oz repine again the will of God, Not that we can lose the giftes of God withodtt spzowe and heuinesse al the flesh: foz we doe not here goe about to comfozt the flethe, but the spirite. Albeit the very Sainctes and childzen of God also doe feele these troubles: nocwithstanding they are not oppꝛessed and ouercome therewith, Like as lacab was in great anguish when he had lost loseph: pet he did not despaire, he di not blaspheme, but suffered this calamttie patiently, because he knewe that, as loseph was the gifte of God, su he mas taken away againe alsu by God. He there lee that hath a minde thus pꝛepared and instructed, shall nat be ouertamt with any troubles o2 calamities, be they neuer so greeuous, But ft is not enough to learne these thinges by hearing aud by reading ofbookesz onely, but experience am pꝛactise therrut᷑ is also requied, without the which this housholde tan ntuer bs earned, this blesling of true and ch2istian matrimony cannot be bnderand; Ls me may see in those which setting Gon aparte, be. hold nothing elle but soztune and chaunce. Chese men, they enter into matrimonyto us other ende hut tu the in lust, ; 48d pleasure;and.to dueunce their childzen by chew wisevom and Note the p. an dignicie,vodind thargisthings 01 out cleane t ontrary, sa that hoch they thetr wines, rhilvzTaad not 1.151 uches doe milerably perish, because they are ino ant that there to God for 10 successe ichen the hirfng ul Oad..Onthe other ive, thep ae wealch. —— lunta many trouiies

all to fortune

b a are not ui ofa quiet and chterrsull conscience." ;: and chaunce,

158 A -COMMENTARIE von

Verse. 4. As are the atrowes of strong men, so are the children ol youth.

This is a similitude taken of warre, and pertaineth topolitike gouernment. The bow in ÿᷣ hand of che strong archer x not dzawn in vaine, as Dauid saith of lonathan. The arrow oꝝ dart of lonathan neuer turned back, that is, it neuer missed but perced & woun: ded. Mhereloze Esay calleth the Apostles arrowes: and likewise Zachary. The meaning then is this. It is the gift of God toreign at home in peace without sedition, and toobteine victozy abzoade, And without this gifte in ciuill government there is no suecesle, n02 viccozp in battail. Foz inthe common weale are alwapes moe enemyes then friends. Mozeouer the greater part is alwaies euil, t commonly ouercommeth the better, if God do not help. Wher: foze to haue a flourishing common-weale, it is a speriall gifte of God. Yong men therefoze must defendthe common weale's and

in battail against the enemp. Fo2 they are like arrowes oꝝ dartes,

which firike and perse because they are sent of God. Foz olde men are not meete foz marti, — to that saping: th mustt trauell, midle age must giue counsel and olo men mull p}apx That is, yong men must labour and take paines fo2 the defenie i nal tenance of the cunmnin weale. They that are moze tipe in yeates and mised mt, mult helpe the common weale with graue counstill and goad aduist, and they which art olde and impotent musk pay fo: the pzosperous state and good suctesse there.

But here note whatanexceUlenctitle he giueth ed thosothatvs defend the.commonweale, whon he catteth pong monche gikce'sf God: such yong men he meaneth as arc vertuous and fears Cob, whom God makethmightie arrows oꝛ darts to ousrthzow their tnempes aud winne the victozp, Foꝛthis euen the Gentiles ailo learned by experience, that bicto2p dia not consiste in the sfreng< and power of man hut mas giuen from abode 5; afivihor-indultrie and mise palicie — — FUTON Ko hath it often times come co pasli that great | quished and put ta fligbt wich a small per. Not we woulde

SSS

THE i127, PSALME, / 159 baus ftwe, but considering his charge and calling, whereby he is tyned to enter into battaile, spould secke and as ke from hes helpe and bictozie, soying: Loꝛd in thy hand is ftrength any bicwzy eee sig he thou foz me: Like as on the o ther ide, if in the strength, power and multitude ol men thou kxte⸗ dest chyne enemies, yet mayest thou nat there foze thinke thy selle Ns sure ol che victozp, but thou must aske it of God, and sap: Lozd, se victa2y is thyne, which if it be thy good pleasure co giue vuto me, Iwill thanke chee and pꝛaise thy name cherefoze.Butif c<10ugh

our ouerthꝛo it be thy will co punish our sinnes, beholde, here J am, Such a confidence, although it be but in the Pagistrare, the guide N alone, which acknowlepgech bis charge & calling, and al keth helpe and succour of God, shall vndoubtedly ob teyne the victozp: like as lephra did, Oe in his office and calling would gladly haue lived in peace togither with his people: But this could not Ammon suffer, Wherefoze lephta seeing that he es, was constrepned to fight,p2aped fo2 the helpe q assistante of Gov nen agatnft his enemies, and so obteyned the victozy. Fox he acknow: M2 ledged that strengeh.angviccopprame not of him seise, but of the hat

Lond, as his onelpgift. So Ring Dauid had many and notable ab" victozies ouer his enemies, one after an other. By whac meanes? tes | Fo2lothhe had armour aud weapons, with al furniture of warre, Mü be bad mighty armies both of hozsemen and footemen. But victsjay rie(aythhe)conliterh not in these thinges. Therefoze hepzayed *.% | tatGodwouly give him victozp, andhoped/toreceaue thesanis tvs do other at his handes alone. Upon this confidence and 00 trust followed budoubted victozp, Salomon therefoze tracheth in

this verse thacvictozy is the gift of God. And like as arrowes Heir which are hot with might and violence, doe wound and pearce:e-

| nen so pong men are valiant in warre, not by their avane irength; boldnes and pꝛesumption, but by the blessing of the Lozde alone. Children of youth. This is a pbꝛase ofthe Hebzew. As much ta lap as pong men. As the child of death they call him which ts ap* po 1 — — — —— — and bozne

ix parents in the tyme of their arefrong and a ble to stand-in defence ofthe common weal e.

fe, Blelled is the m chat hach his quiverful ofthem; heshaf not be ashamed when he speaketh with his enemies in che gate.

He setceth foꝛth the foꝛmer similicuve moze plainly, and bythe quiuer he vnderstandeth the common weale, as iu the verse go. befoze by arrowshe vnderstood pong men. As i he fapd: That ia a happy Pzince,and that is a happy common weale, which hath this blessing, and knoweth it to be the gift of God, Qictozy and peace must needes be there, dees

To speake in the gate ia a ph1ase vses of the Hebzewes, And it voth not onely signifie to speake, but to speake politikely, that ig, to make lawes, to gouerne by lawes, co defend the xodlx, to byidle the wicked, gc. And it is as much to say as where such yong men re, the Pagistrates are able to speake in the gates: that is, they axe able to defend the common weale, they fruit fusty traue il —

ich

the affay2es thereof, they mainteyne good lawes, t. But h what he addeth mozeouer, that such haue alwayes enemies wh doe nat onely withstand them, but also hate them and (peake eu of them. But all this mult they leatne to beare. Fo? if they will be discouraged thꝛough the malice alss wicked, then seeke to ple ast and feare todisplease, there must needes follow a confufion of al thinges.As we ay set in Pꝛinces Courtes, where men _y. please, ans to liue in fatour, and therefoze they will repꝛoue i thing, least thereby they shoulde purchase the displeasure of the Pzince. They will be in authozitie and line in the Court fo2 re mard,p2omotion, and glozy, and not to serue the Pꝛiner and the tomon weale. And hereof commeth it that there is no right soꝛmt of gouernnent anp where to be found. herfoze let such as feat to offend and can not beare the displeasure and hatrevof men tat no office, no rule 02 authozitie vpon them. Who euer gouerned s kingvome moze holily then Dauid? and yet when his seditious fonne Absolon spake euill ofhim to the people, he eafily founde those which did deleeue him. And why so? Betause David wage holy Ring, and did not winke at che sinnes of his subiects, but pw nished them sharply arcozding to their desertes. This thing pꝛo eured vnto Dauid the hatred ofthe people. Afterwards when his owne sonne tooke vyon him to be the captaine and authoz of fevition, they were ealily perfwaded to foxsake him a 4 —— F —— — — wh wil doe his duety vp2ightly in his calling, not omitting,uoz negle; eeing-chefame either soꝛ feare 02 foxfayout, — nerdes irre vy 4ga(ust him the hacrevofthe wicked. u

Wheresoze

hereloze this clause, to speake wich the enemies in the gate, mult nat be barely vnderstand, as of a matter of light impoztance, Foz it signifieth the great care and trauell, the faithfull diligencs and bigilancie of godly Magistrates in their vocation, that is ts sap,to make good lawes and to execute the same, to constrayne the. wicked to obep them with punishment, with bondes and impꝛison⸗ ment, to stirre vppe the fury of the malicious and spitefull, xc. Do 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 pꝛesumption ot the wicked. Fan he-shall linde that co rule is nothing elle but to heape vpon him selse dispite and malice, and to cast him selfe into the iawes of a byting and a cruell beast: As Eschines when he gaue ouer the gouernment of the common weale of Athens, sapd that he was delivered from the common weale, as from a madde and a raging dogge. And Bias sayd,that the office sheweth what che man is. Foz howe many common weales,how many Pzinces shall pe set at this dap, which keepe their people and their nobilitie in the reuerentand due obedience of their lawes? Foz, to rule, of all the wozkes and affapzes that belong vncoman in this wozloe, is the greatest and the hardest. Mozeouer, like as he which entreth into matrimony and marrieth quires no other ende but to accomplisiyhis owne lust and plea re, is deceiued,and wzappeth him self in great and infinite trou · Mes: euen so he that cakech vppon him any office in che common weale foz reward, estimation and glo2y, findech all things cleane contrary to his expectation, it he endeuour to rule and gouerne as be should doe, Wlherefoze it followeth, that they being oppꝛessed with troubles and trauells, become impatient and fozfake all to ·

Fither. . Wherefozeche Magistrate muff learne that in gouernment these vices are not lacking: to witte, hatred, rebellion, sediti⸗ on, discozd, ingratitude, and a thousand daungers: also crou: ofthe common peace and quietnes, which are enemies to his life, his goodes, his name and effimation. What shall the Pagistrate here doe? First let him know that power and autho⸗ ritie is the oꝛdinance of God, perswading him selfe that he is appoynted to rule and gpuerne by the will of God. Then he hath thus done let him arme and confirme his mind agaynst all crow

bles and daungrrs, and let him bolply and. r

163 A COMMENTARY von

duty in his calling, though the people rage neuer so much. Then will God adde his blessing vnes his ladours: he will helpe and af: sit him against his enemies as here he sayth: He shall not be achamed wherthe speaketh with his enemies, that is to sap, diso⸗ bedient, rebellious, & seditious persons. Againe,Psal. 144. which doth subdue my people vnder me. Also, PC y. The Lorde is iudge ouer the people. As i he sapd: It lyeth not in my power, policie oz wisedom, to rule this people. It is the Loꝛd therefoze that gi ueth obedient people, which notwithskanding, naturally hateth the Pagistrate. Fo2 euerp man laueth libertie, and wil not be sub⸗ iect 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 punish: ment 02 regard oflawes, If the higher powers go about to bꝛidle them by lawes, they fall away and become traitours and rebells.

Againft such greatenemies and daungers the holy Ghost com⸗ foꝛteth the Magistrate in this place. Then thou makest lawes fo2 the common weale, sayth he, and faithfully executest the same, thou shalt not be ashamed: Foz God will giue thee pong men which shall be able to helpe thee, Foz often times we see that one 02 two good men by their wisedom, grauity and seueritie do keepe awholemultitude in good oꝛder. But cõtrariwise, they chat wink at all thinges becanse they will not displease, are but paynted & mages and good fo2 nothing.

Here haue ye aPsalme as touching both ciuill and housholy gouernment, enstructing a godly man home he shall behaue him selfein both kindes ok life, to the ende that he neither fal into secyritie by too much successe, noz be discouraged by trouble & aduer: sitie. Both which things happen to the vngodly, which rashlp and without the feare of God either enter into matrimony oz take bp them any office in the common weale. Foz since they are ignoꝛant that God is the gouerner of these things, they will needes rule all togither by their owne wisedome and policie. Hereof it foHoweth chat they are miserably ouerch2own in their own deuiles and p2actises,02 else they fall into such securitte that theyrule and reignt with all crueltie and tyꝛanny: Wherfoze,as this doctrine is most necessary and pꝛosttable, so we-whom God either hath o2 hereafter will thzuft into these kindes ol life, must labour to atteyne and tofollow the same: wherein we shal be pꝛositable both to the com⸗ mon weale and to out selues. Then shall our seruice, our labours

and

THE 128, PSALME, 163 imd trauels please God, ę he, as he hath pzomised, will giue good succelle thereunta, and will she we that he bath pleasure in them that feare him, and in all them that trust in his mercy. The 128.Psalme.. Blessed is euery one, &c.

| Jn thefoxmer Plalme the Pꝛophet intreated of both kindes

of life, thatis,, both of policie and houshoide gauernment. The Pb, same thing — he doch also in this THsalme, but pet aster palme.

an other (ozt. Foz albsit in this THsalme he topneth houshold go⸗ nernment 02 matrimonp with polycie and politike gouernment,, and wisheth the blefling of God and peace vnto them both, pet hath be here amoze-respece to housholde gouernment, because it is, 4s it were the sountainerand beginning of politike gouernment. Foz the childzen which we bzing vp and instructe at home the posteritie will afterwardes make gouerners of the common weale.. Fox of houses are made cities, of cities shires, of shires &common weale oz kingvome, Hausholdggauernmenttherefoze ts called the fountaine of. palicie & politike gouernment. Fo where housholdes and familyes are not maintained, therg can be na Citie, no common weale. no kingdome, Mherefoze to this · Pfsalme we will giue chis title, that it is an holy hymme, oz a song in the p2aise ol matrimony, whereby the Pꝛophete comfozteth such as liue in that holye state, wishing vnto them and pꝛomising all felicitie and blessinges of God, These things may alter warde be also applyed vnto polytike gouernment. Foz as God blesseth matrimonp because it is the ozdinance of God and a kinde of lise which highly pleasech God, enen so is the Magistrate also ozdap-- ned ol God and hath a certaine pꝛomise of the blessing of God. . And here appear eth the wisedame of the holy Ghast, which hi⸗ deth from vs those thingeschac in this kind of life-are-greuons oz odious,and speaketh onely of those which are most meete to per⸗ swade and axe good thinges in deede., The world doth the contra; rie. Fo} it is nat anely innozauntofthe good things which are in matrimonp, but also il it see any such, it estemeth them as nothing

betause ofthe troubles which pzesently it feeleth. No matuel is it

therefoze,chat when wicked men speake ol this _ * life , thep -

speake alter an other sozt e with other wozds, then the holy ghos is wont to speake. Foz they follow the senle and iudgement of the flesh onely, and see nothing. else either in tiuill gouernment oz in matrimony and housholde affaires, but thole things which seeme to be painkull, hard, and full of trouble: And not onelp so doe, but those thinges also which in these kindes of life are diuine and hea: uenly in deede, they doe not perceiue, because of those (mall trou⸗ bleg and discommodities which touch the flesh. And hereof come these sapings: There is no citie without a burden, that is, without a woman, A wile is anecessarpeuill, To burp a wife, is better then to marry her. If we could be without women, we shoulde be without great troubles: And sach other like sapinges tending to the disp2aise and repꝛoch of women, |

The cause why men doe thus peruersely iudge, is this, that the

flesh is so popsoned with oziginall sinne, that it can not be content to beare the punishmentes ol sinne. It leeketh after such thinges as are sweete and pleasaunt: but troubles and trauells it can not -beare.CUherefaze either it flieth altogither from matrimony and all ciuill affaires, as the Epicures and bellygods doe, 02 else abu⸗ seth the same to his owne lust and pleasure, So blind is it though q iginall sinne with the desire of pleasures.glozy and riches. Ne; Lessary it was therefoze to apply some medicine vnto our coꝛtupt nature, and somewhat to repꝛesse and to bꝛidle the wanton fleshe — those traubles which are both in matrimonx · and in ciuill af- .ralres,

TWherefoze,when we reade chese pꝛaises of matrimony in the | holy Scripture, and compare them with the tudgement of man, we shall see the one to be clene contrary to the othor.Wemust sap.therefoze that these thinges are true accoꝛding to the spirite, but.accopding to the flesh they are not true: So where he sapth 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 mast miserable and most vnhappy, because he is constrayned to get his liuing with great labour and trauell. Fo? the wozld knoweth not the thinges that pertaine to the holye Ghost, and the good things and great blessinges of God that are in matrimony. it seath not, but restech onely in the creature, and se⸗ eth not God creating, gouerning and blesfing the creature.

Contratiwise th holy Gholt loketh to * the ing

A

A

Tru 128. PAT E. 165 blessing of God, although it be overwhelnted wich nrubr so v afftictions and tentations. And foz the troubles — ties that are incidt to these kinds of life, either he couereth them, oz else he maketh them lesse then they be. And this the wozld tan not doe. The wisest men thereloze (as in histozies we may see) did refuse to beare office in the common weale, 02 to deale in publike affaires. The same thing commeth e ad in * Fox pong men will hardly susfer this yoke to be ld vpon em, as the olde mansayth ol them in the Poet. They (Myth he) whicd are in loue (he meaneth vnchast loue and fleshlp lust) can not abide to heare ol mariage. They wil not fozsake theit thy pleasures to liue chaltip in holy matrimony. And il there be any which tho rough vehement loue are t under this poke, when they see no such successe thereof as they looked foz, but that some troubles 92 other doe follow, which they being blinded wich loue could not sozesee, thenchey complaine, then they repent th ener they bzoughe them selues into such bondage:hereupon it followeth that the husband will rather beare with all wickednes in an hatlot; a ffrumpet, chen wich any licle fault in hisowne wife: as also the wife, 8:cept he be very godly, will sooner winke at the wickednes of an aultererxhen at the small offences ol her owne husband, Foz na⸗ ture can not beare these yokes, if men be not well instructed dy the woꝛd, and lighened by the holy Ghost, and soTooke vnto the creat92 , who bath oꝛdeyned both families and common weales, will haue them to be gouerned and guided by this miserable and fraple flesh. They that haue not this knowledge, are soone pꝛouo⸗ ked ta impatiencie when they see that all chinges haue not such sutcesse as they would, . Wherefoze euen such as are godly minded, must be taught, exe hozted and stirred vp, to behold some thing abone g beponde these troubles, reiecting the iudgement of the wisemen of this wonld, and to looke to the true and inestimable good thinges which God hath hidden in chese kindes ol life. Then shall they moze easily beare their troubles, and shew their obedience vnto God when he fendeth diuerse tentations. And to this ende we will enterpꝛete this Plalme, this mariage song, that we may behold those spiritu⸗ all good things which God hath hidden in matrimony, g esteme the same accozdinglp,to the end that we be not like to this wozld, - which seeth.che wozks ol God, and pet doth not — them

166 A COMMENTARY von

am bemgerb the blesslngand directe p}omises of Od vnd doth noe | beleve idem. nnr fo en? , uch! aueh.

Verst. . Blessed are all they which feare the Lord and walke,

inbis wass. N. en

-Firstofallhere is to be noten, that the B2ophee doch nut by

and by enter inis the omises of On concerning matrimonp, as

though they were giuen onelp in respett of matrimonp: but he bewich the fürst table, e callech him blessed that feareth the

- L 02d. And this he doch, ta shew that the woꝛld doth not vnderstãd

what it is ta marry a wile and to liue in che tate of Chʒistian mar

trimony. Mheresoꝛe if any troubles came, it can not beare them

- patientlp,and therefore it is nat blessed, but rather miserable and

- bnhappp, But he that fearech che Lozd, wheeher he be called co any gouerument in the common weale, oz marry a wile, is blessey,

what successe so euer follow thereof, s

Fa it map be that euen they also which feare the Lozd, shall

haue no good successe in matrimony, but shall be coupled xpther

with wicked,02 with fromard and disobedient wines , ox else they

Gall be otherwise shaken with one tentation oz other, as with the

vntimelp death ol a good wife, oꝛ with bntractable and degenerate

childꝛen, oz with barennes y lacke olfruite. Here, ila man be god⸗

ly and fearing God, be shall soone auercame these traubles # ten⸗

tations. Foz thus will he thinke with him selfe: haue mette with

such a wile as is vnto me many wayes-a great crosse and vexation:

with whom no man else could quietly liue one dap, But this gift

God hath giuen me, that I should know and acknowledge him to

be both mp creacoz and father, and tolearne patiently toendure x

abide his good will and pleasure, cc. with this gift are overcome,

not onelp all the troubles aud miseries ol mattimonp, but all cala⸗

mities besides what so euer.

The Pꝛopbet cherfoze beginneth this holy hymne, oxthis ma: riage song after this maner: Il thou wilt be happy and blessed, x hast a mind to liue in the. state ofmatrimony,chis shalt thou finde, chat the Lozd will giue vnto thee a wife,house, and childzen, with ather commodities. But aboue all things see that thou feare God, and in the name of God begin this kind of life. This is a pzofica: : ble doctrine, which here p holy Ghost settech fozth euen at che be⸗

giuning,

grinning — — —— —— his mattimonp with che fir tommaunde ment, and

degin and calling vpon Gos foz his help — should come fozth into the pe sence of God, and say: Lom, thou sayest vato me in thy woꝛd, chat thou. art and wilt be my Lozd and my God; Thou hast made me a - man, o thou hast made me a woman. This is chine omne · treati· on, and this is thine owne wozke, I did not so make my selse, neps ther mas J so made by loꝛtunt 0} chaũce. Giue god suttesse ther: - foze vnta thy creature, ꝝ graunt chat may be a happy dusumme; oꝛ that I map be a happy wise, c. that so we map begim in che feareof God, that we be not seture q careles, oꝛ bf our — —— — — * bhꝛutich peaple, and such as neither know noz feare God: but ma tall vpon dim who hard created vs to this kind of life. — all — weren eee cc | 910g The boly Ghost becfhinerh his holy drama an other ma⸗ ner then other Poetes doe. Foz heerhoxterh'vs that we Meulde firstof al call uppon God, and concetus in our harts a sure trust of bis mercy. Foz Gow will not turnt his earefrom thee. thou call him thy creato; baut will agaiae-acknowledgo rhee tu be dis creature, and will notdenychis-co'be his wozke, chat thou ert a man; 02 that thou att a woman,- But pꝛesumption he abs thozrech, and will not haue thee to beginne this kunde of life tru sting in thine owne policie,but rather that thou shouldest suspecta the same; knowing that God will not pꝛosper thy doings and po lictes, except chou aske coumsell ui hin;-:'Therefoze. sapth dee, Blessed is the man that feateth the Lord. Foi ue haue daptperamples befoze our eyes, that at the beginning there is often times vehement and se ruent loue betweene man and wife, whiche after ⸗ warde is easily: quenched, fo that either they diue miserably und bnquietly. togither, on elserhtonefo2sakech the other. Some times they are so downed in wealch and pleofure, that they line all togither without the — And chis is a farre grea⸗ ter misery · But moꝛthely doe these miseryes and talamities fat

| — * F why doe cher not fopne wichall the feare of

Cd therefozt totine in che feart of God. whahach created thee that thou shoulvest be a * ,02 thay

fantasie, wi

that either thou shalt ouerthꝛow all togither, oz Walk be fo blinden with tontinuall suctesse, chat thou shalt fall yet into farre greater tuils. God wil be feared.and serued: that is, he will haue vs to acknowledge that what so euer we take in hande, can

confesle and — 02 haue any good successe without hls helpe and ali

P wich all diligence co teach this doctrine to those which are pet young, that they may know ie and fallow it. The cause is this, oꝭ that matrimony remapneth in the woꝛld and im the flech, that is cosap, tuen in che miudest of Deuils. The busdand as touching the fleshe;; saone lotheth en hat eth the wife oz the wife her husband, What is the cause hereol; Cuen this is che cause,fo2 that matrimony consiftech in the fleshe, which is wholp cozrupte-pdpsoried with sinne. Chis sthe fle J meane}

Satan inflameth with hatred and euery ligbt offence; o2 elle with ieloulie.Wherefozef thou looke not vatathe wil of God, thy ma trimony can neuer be vnto ther either fable oz table.

{Therefore pouth must be well enstrurted aa tauch ing matri⸗ monp, that when any man shall marry a wife, he may liue with het in the fatiour and ble ssing of God, and say: Lodd, this is thy gift, that J am a man. This wise also is thy gift. Me are in the wozlve and this fraile flech, and in the middest ol deuils che dillurbers of matrimonial loue. Giue vnto vs therefaze thy blessing, that albe⸗ it some offences doe rife hetmene vs, yct thy blessing and the reue⸗ rent cousideration of thy — thou haft endued vs in this our matrimony, map vanquish and overcome the same, cc. This is the cause why he beginneth this verse with thefeare of God, that he may take from vs all pꝛesumption, left we shoulve thinke that we shall haue and eniop all thinges as we our selues haue imagined. Foz so shal it not be:oz if it so come to passe, it shal not be without a greater milchiefe,euen theretecting of thewozy and knowledge of God, The meanes to escape this, is co feare God and to trust in him, and so in the name of God — humble

— whoiyits "In

SSESTENS. 11844

In the Papacie-they most wickedly defaced this holy infituct* on, Fon they called it the secular state,andmarryed were taught to recite in their pjinate confession among other sinnes, the company betweneman and wife. ' Amongst the blind popish Sophilters and schoolemen there was a disputation as tou beniall and moꝛtall sinne in carnall copulation (as contemptuoully this carnallSpiritualtie callech it betwene man and wife. But these were both vaine and wicked disputations. And hereof Augustine semeth to haue giuen an occaston when he saith, speaking ol veniall sinne, that it is like to the sinne of married folkes,foz the which (saich he) men doe pꝛay: Fozginevs our trespasses. True it is in derde that this compaͤning of man and wife togither ought tobe moderate, tu suppꝛesse the feruencie of fleshlp desire: Am like as a measure ought co be kept in meats and dzinkes, so god- {iy married folks ought not to peelde ta much vnto the flesh, Fo this burning destre and foule lust wherewith the flesh is enflamen, commeth of sinne. Therefoze fox the punishment of this luft,is awaexed withall the bitter wozmewood of many cares and troubles which men bane faz liuing,foz childzen, fo2 che gouerning of p26uate andpubltke affaires, besides che offences of their familyes, weir n rs, cc. All these thinges are tas vyxon the nech as sale to season the wantonnes ofthe same: Foz whole tnfirmiry Go - On p2ouide, but not encrease the defire and lutt thereof, | Oy

This doctrine then mut firft be taught (fox elle can not matri⸗ muny be happy, comfoztable and pleafing God) that such as en · ter into the tate of matrimony should feare-God , that is to sap, they should cast away the pꝛesumption of their owne denises and policies, and giue them selues to humble pꝛaper, desiring of God a good, a chast, and obedient wife, and also good suctesse in other thinges,and that if any thing happen contrary to their expectati⸗ on, they may take it in good part that their hope is deceaued and

And here the Prophet doth not onely require that whiche is commaunded in the first pꝛeeept, to witt, that they should giue vn⸗ to God his due woꝛship, that is, chey should feare God and crust in his goodnes and mercp,(fo this is the seruice which we owe vnto God) hut he addech mozeoner't Blessed is the man that wal - keth in kis wayes,thatis to ler, which both the wozkes allo ofthe

170 A .COMMENTARTE von

first table, which peelde th obedience vneo his parentes and to the Magistrate, which cummitteth no murther, which doch nothing

that may be hurtfult vnto others, whichpeftfeth not him selle with

baxlots and whozedome, but matrieth a wife to this ende that he

map liue chastly and auoyd such wickednes, The Papistes wert

wont to sing and pet doe sing this Psalme,but they vnde rstande it

not. Fo} they follow Hierome, whirh vnlearnedly and very vn

godly thus reasoneth against matrimonp. If married folkes be blessed ( saich he) it solloweth that tsaac be loge he was fozty petes 2 olde, x likewise other holy men whiche had no wives; were not | ff dlessed with this maner of blessednes. But we knowthat th.-psalme cher A privilege speaketh not of those which are pꝛiuileged, as leremy had a com that a5 coucnins muundement that be houldnotmarry. lohn Baptist lo a singulat | be! and to whom Purpose abstained from mariage:as our Sanivar'Chyilt also'did, } of E ir isgiven. Lec them which bane this gift aileon withthetr one winde und dom keepethe course appoynted vntothem a God. But let vs which mat hauenatchisgifie, are without this pꝛiuile ge ofrhele excellent | dem men, learne chis verse: that is, in the feare ol the Loꝛde let them marry and sa walke in the wayes of the Loꝛb. And let them knou that they max sa liue in this kind uf lile. that both they may feare the Lopandwalkt in his wayes, coutraxy to thr vaine persws Cha mari. ion and dtuilish doctrine of the Pope and the whole Papacye, many. can Which dꝛeame that matrimony is such a kinde of life as is epcher -

not stãd with cleane conttarp to religion,o2 not agreeable to the same, . the vnchast Mar erent hin 22 Tres Shoes

—_— — Verse. 2. Thou chalt eate the labour of thy hands, thou ahalt be Papistes "* blessed, and it shall be well wich thee. .

This mult they learne also which are married chat they mul labour. Foꝛ the law ol nature requix eth, that the husband should sustaine and nourish his wife and his childꝛen. Fox aster that man and wife doe know that they ought to feare God their treatoꝛ, who not onely made them, but gaue his blessing alsovntohis creature, this secondly must they know, that some thing they muste doe that they consume not their dapes in ease and idlenes. Hesiodus the Poet giuech this counsel, chat first thou shouldest get thee a house, then a wile, and also an oxe to till thy ground. First he would haut thee to pꝛouide an habitation where thou maye vwell with thy wile aud childzen: then a wife, but pet so that then be not withi out

SS =XISHS

out an oxt also to plowe che grquud:tbatis, thou mut hate some ching wherewitt thou mayef maynteyne and succour thee. ann thyne, Foz albeit that our diligenet; care and trauell in not able to mainteyne our family, pet God vsech the same as a meane by the which he will blesle vs, So · neither to the hul band man the sowing ol his seede, noz to the peacher his trauell in p2eaching the moꝛd is sufficient to mainte yne his liuing: yet God by chele 02 rather with these, giueth vnto them where with they may liue.

.. Wherefoze the Pzophec would haue all married folkesto liue in the sweate ofcheir faces, and to be exercised with labour, that they map tame the flesh aud moꝛtisie the lustes thereof.- Fox they that live in iblenes, walke in the wayes, not ol the Lozd, but of tbe deuill. Foz neither are they,nepther live they in the ozdinance of God: foz God hath oꝛdeyned labour. And here behold the wise⸗

dom ol the holy Ghost , Labour is one of che discommodities of

matrimony, But howe wel here doth the holy Ghost hide this dilcommoditie, when firft he sheweth that labour is commaunded of God, aud afterwardes pꝛomiseth that although it seeme to be ne⸗ uer so hard and so greeuous a thing, pet by it God will blesle vs. This is in deede to mingle wozmewood with suger; like as also Josus Sirach adozneth labour with this commendation, that he sayth, it was ozdepned of God, and he hath also a pleasure therein, Great neede haue we ofthis admonition because of our cozrupt nature. Foz most true it is chat the nature of all men, as the Poet

slapth, is pꝛone and ready to fall from labour cofilthp lust and fteshly libertie.

This holy hymne therfoze teacheth the hus band · w his spouse, that in their matrimony they should feare God and put their trulk in him, and not in their tiches, their wisedom and policie. Pozeouer he fozewarnech them what discommoditie they should finde in matrimonp, namely that they must wozks and liue with the lahoꝛ ol their owne handes, Nowe, where there is a lust remayning in the flesh which ioyneth man and wife togither, pet is not this the pꝛincipall knot, Fo such occasions and such troubles may follow whereby this knotte may soone be loosed, But thele are the true knots ofmatrimony,to know that euen this labour of thy bandes

and care fo thy family are an acceptable sacrifice vnco God:

that che wise, when she giueth the bzeast vnto her infant: the huss band when he labourech vntill he (weate , and tytreih his body

LIMI

with labour to suceonr him and his vath such serutce bnto God,as farre palleth all che seruice, and all che wojshippings of the Pope and his religious rout, Fo2 mark? Jpzap you what the Pꝛophet sapth: Thou halt be blessed and it shall be well with thee.

This consolation therekoze is very necessary against this ot

fence , and this peruerse judgement of the wozld, to the ende that

they which are married may know, that God hath ozdepnedthis kind ol life, and that in it they should labour andfweace, and beare che malediction of o2iginall sinne, which malediction began in pa radise, and is laped vppon vs all: and mozeouer, that they should know, that the holy Ghost pꝛonounceth them blelled which are diligent in their calling, and labour cheerefully, These things are fuche, as are able to encourage the godly to beare willingly all troubles and miseries what so euer. Fo2 what canst thou desire moze? First thou hearest that God will so blesle thy labours that thereby he will giue thee a liuing and all things necessary foz this life, Mozeouer, thou hearest that he hath a pleasure in thy labour and appꝛoneth the same; pea and accounteth it foʒ a most actep⸗ table sacrifice. Fo2 it is not labour alone, but a wozke of obedience and of thy vocation. Thele thinges the wicked know not, & there foze either they lee ke ease and rest, ozelle if they must nerdes ka⸗ hour, they are very impatient: Foy they doe not see with the eyes of the spirite, but iudge all togither accoꝛding to the eyes of the lech: which eyes can fee nothing but troubles and miseries. But the sptrite repsech vp and comsoꝛteth the godly with this comfoze,. that God will both blesse them by the meanes of their labour (fox il he giue any thing to chose which are idle and liothlull, he giueth it but to their destruction) and that this sweate @ this trauell plea⸗ feth God highly. Pere are two great commodities soʒ one discom· moditie, which the slesh leech onely, and no moꝛe.

But here we must note that this is not called labour only when the body is exertised and weeried, but the care and trouble ol the

mind is also a labour. Foz the Pꝛophet vsech here such a wozd asfignifteth not onely that labour which is done with the hande, but also the distommodities, the soꝛrowes and verations wich in our labour and with aur labour we doe susteyne. Such troubles in families and houshdlves dot chaunce very often. Many tymes it commeth to passe that when the hus band doch his duette carefully ad diligently, his wife is bnquiet and ful of strife, his 3 fal

icke, his seruaunts are not onely uegligent, but allo deceitful and vnfaithsul. These thinges we callnoclabours} but sozowes any a vexations: and pet notwithstanding the Pꝛophet compꝛehendeth et both vnder the name ol labour, So that whether we seeme to bee of afflicted either in doing oz in suffering, that is, either in bodily lahat bour 02 vexation of the mind, all this shoulde we patiently endure, vis t think that God hath nat giuen vs this life that we should spende Re it in ease, in idlenes and vatne pleasures, Fon this cause he sapth _ tothe woman: I will multiply thy soꝛrowes whiles thou art with 3 child, and in sozrow shalt thou bꝛing forth childzen. Foz great are dae the (ozrowes and the troubles of a woman euen befoze her trauell

— also. And in her trauell how neare death is the? Likewise he saith

all vnto the man: Cursed is the earth saz thy sake, In sozrowe Halt

| thou eate of it all the dayes of thy life, Pere thou seeft chat this lahat bonr and this fozrowe is appoynted to endare, not fo2 a day; 02 a

his peare,but fo2 all the time ot᷑ thy life. Pere will some man say: It

* it be so, it is better to be vnmarried & to liue in whozedom, Pꝛoue,

= and see whether thou canst bzing thy selfe out of these troubles.

um, in so doing thou shale moze miserabiy entangle thy selfcherenee a, and heape moze hozrible talamit ies vppon thine owne heave;

494, | Fo2 be this meanes thou shalt pꝛorure unto thy felle the wzath of

3 God and an euill conscience, and thyne owne hart shall condemne

He both ther and thy dewilish life. Foz whileft thou followeft the plea:

But sures of the stesh, thou shalt fall into the bitternes ol the spirit, and

r what that is, thou shalt feele when the time cummeth. Foz one

* noppe, as pon would say ; of an euil conscience swalloweth vp a

— whole sea of woꝛldly ioyes and pleasures. How wilt thou then do

le when thzough thy wicked life thou shale be compelled to suffer the

| ee tozment and vexation of conscience not foz one dap, but foz many

* peares? On the other lide, where as a merry and a quiet consctente is, being wel perswaded of the fauour and blessing of God,

there is also euerlasting ioy, which doth so [wallowe vthpe cho

dzoppes of wozldly sozrowes and<roubles, as th e heate of the

Sunve consumeth mo2ning deme.

Is it not then a greate mannes so'fo feare and to shunne those fmall dzoppes & litle sparkes of labour, when thou seest that God hath seasoned and fweecned them with molte sweete and ple asaune sagar, in that he saith here to Mthose that laboure andsuffer che dilcommodities and croubles ol magrimonp; Thou an blessed de

it $hall.be wel with thee: That is, where as thou art placed in

this kind ol life, wheras thou labourest and are many wapes'troubled, tempted and alllicted, and sufferest nowe this trouble nowe

that, this voth not onely please me, but to thee allo it is very pꝛo⸗

ficable , that by this meanes the flesh may be moꝛtisted and 02

nall sinne supp2essed,and thou in matrimonp (as in a ccholezmait

learne this heauenly wisedome, namely, to abpde andendure the

will of God patiently, and mapesthaue thereby a chousand occastons to declare the patience and loue, which out of matrimony and

in the single life thou couldneuer haue. They that so liue inmatrimonp, when they are moste miserable, are, euen then most happy and blessed. Contrariwise they that doe not so liue, are moste mile

table. Foz they suffer the labours & troubles which this life can not he without in such soꝛt that they topne soꝛowe to -sozowe & one talamitie ta an other. Pereos riseth strise and variance betwene the husband and the wife, Hereof it commech that che one fo ab:

boꝛreth the other, that they will not goe, talke, eate oz dꝛink togither. This is a deuilish life. Wherefoze this exhoꝛtation must bo diligently learned and exercised, that tbꝛough patience we map en dure and ougrcome all labours, soꝛomes, and vexations, beeing contented with this benefice,that we knowe this kinde ol lile to be acceptable vnto che Loꝛd, and that in it and by it he will blesse vs; Thus with a merry and a cherefulbconscience we shall. ouercome all troubles and tentattons whatloeuer.”

Verses LY Thy wife shall be as he fruiresll vine onthe sides of ny thy;house,& thy children like the o liue plantes round oh 2 _ table.

Ve haue hearde two singular commendations of holy matriz monp where the husthand. & the wife doe live togither in che fears of the Lowe walke in his wayes, namely that this life is accep⸗ table vnto Gad and that he will blesse che same, Therefoze we art bere exhoꝛted and encouraged patiently to endure thecates and troubles which God hath allotted tu this kind of life, to the ende that whiles we are beaten downe, humbled and kepte vnder by these troubles, the coruptionof the fleche may be moꝛtisted und the infirmitie ol nature may be healed. Foj where as the idle bela taught men to sequestte ihem selues from all labours and

to Cherefoze; although let every. one of bg. serye"Gov la dur selues in all godlines to be the true au ul

and trauells, and from all woꝛloly busines, and to steke sdlicary life where they migholiue in all ease and gulrtnes: the THP2dphe here teacheth that this pleaseth not God. Bur this is it't; seth God, that we should be tossed with troubles and haken wit tentations, knowing that God hath appoynted vs here to labours,sozrowes and-verations both * actiue and passiue, which * Adiue or matrimony bzingeth-with-it. He sayth not that doe mul line in 6 pasve,char dlenes and eate the labour of other mens handes' as the Popeg r ch <- holy Sainctes,those Epicures and delicate Partyz# doe, „nt n by ls Poxeouner,J some what touched befoze,that Hlerome and some bour & traother also after him, did dispute as touching this Plalme, why vel, or whick Dauid commendeth the lise af a godly man to be lo happy if he v. later inbaue awife,since that in che holy Sertpture there re so many ho# oute, dy ly men which liued a single life, as petadnenture Hosias and Hell- by anye zeus did, with other like? albeit of these men he can not thus cer / mcancs. teynly affirme,burleremy he may. To this Jaunswere, that the Pꝛophet here meaneth nothing ela but to enfftuct che godly as touching this kind of life instiruted of God, and goeth not about co cumpell all men comarry,i\battoacheth those which are married 02 entend io matry, to knowandbnderffand What they when

they haue wites: sothat both the fingle life and alsommacriniony map baue thetx liber6te, 2. Wm The meaning therfoze ol the TH2ophet here is: Ae, but

tu conunend and set foꝛth the gift of God, and not to co man to matry. Foz 6he-andthe same spirtte hath di bis gifts, to samt after one maner, ard to some after an othtae. We are

all in ont bovy ; and we ave alt beweified wirh one aid the same

spirite, but not after onw-maner, Let them therefoze to whome 214.9." it is giuen to receaue this, abpde fill in their Ungte Mee, and} * Thar is,co ut themglozp in the Loꝛde · On the other sive let those that ay (ive chast

noe fo drang, but knowe(and feele their great, then che en ven, noc linebochhatt and out bf mamimony, fer check (Jay cons

sider mote their owne insirmitie; then the bite mmod cxoubleschatbelong vntomacrimony:; and let them'knowe th they haue an excellent remedy created of God fv3 their imm ⸗ tie, and therefo)ethe Dcripcure calleth the woman a Helper vn ·

176 A COMMENTARY ven

that green een housholder. This is then (as J sayde) rpose of the 11 my hose fo extoll and magnifie this gift of dean despiled in the wozlo, and the true pzap sea chere. and darkned, partly by the coꝛruption ol the lech, which — Free pꝛesent troubles, and partly by the suggestions of che Deuill and sclaunders of the wozls )4 and. pet sa notwichCanding that other giftes lose not their commendatian. Let wipowes, let virgins abide in their calling. The holy Ghost here 5 nothing of our virgins, but of matrimony onelp,tothe ende that they which liue in tac state, chould knoweand acknowledge their gif, Now whereas Hierome, both vngodly and without all iudge⸗ ment obiecteth, that Abraham, — and acher Patriarkes mar⸗ ried wiues when they were of great yeares,and siued many peres alla in matrimouy without z and therefoze were not bles⸗ ' sedaccozding to this THsalme. I deny the consequence. Foꝛ Abraham,VWaac,4.otherg were blessed euen befoze they married wines. eee winawes and virgives which dubele tised; ant blessed, Ann as touching the Plalme, tpeaketh of the gilt oneix #: h none thereunto, but adonech g h is wich chi lngular commendation, becaule tt is samiserably defaced and. contemned in the mozid, The Pope and his Cleargie doe pꝛetend that they eschewe mariage foz the 1.7954. Jous of chasticy, But that is talse. Is must beleve S. Paule rather, | chat they hould contemne matrimony, being leddt | and not with che leni of chastitie, especiab | baue made a lame whereby chep fozbia matrimony, ereloze chep speake a lye th2ough: bypocrisie when they sap- ; tha the loue of chastitie — cause pany abhozre matr imo

de) They that after this maner absteyne from matrimony, are ve t of rp Antichzistes,accozdingtothe saying of Daniel, who fozeshews aps ech that this is a most euident marke of Antichzist, that he shall the not caxe soʒ the desixe ot women. The fame place doth the oꝛdina · by ry glose also apply vnto Ancichzilt with these wondes, that he hal ind. | make agreat shewe-of chastitie, co the ende he may the moze da- easily deceaue. e also adde this cause mozeoner, that they make olp this glozious pꝛetenee of chastity and holines, because they would ony- | liue incase and idlenes, ae eschewethe cares and troubles that ma⸗ dwe- | trimonp bzingeth with it: which are meete + neccssarp fo a gov:

| ly man, if it please God co lay them vpon him, res Thus pe seethatmatrimony is a good, an holy and a pꝛositable nar⸗ kind of life, # is wozthy ofthe commendation which this THsalme Tres. | here giueth vnto it, although the stesh and the wozld can not pꝛaise blef- it because of the incommodities and troubles which it baingeth bra | with it, but highly extolleth the single life. This is not to follow iues. | the wond of God, but the judgement of the flesh, which commenbich. 8 deth giftes and maketh a difference of them accoꝛding to his own me, | fantafte, and thinketh to serue God moze truely and purely in the uta- | single life, then in matrimony: as Hierome doth in his ptstilent ause | bookes which he wꝛiteth against louinian: who heweth him selfe Jope to haue mozelearning and iudgement in his litle finger then Hiethe rome hath in all his body. Fo he ought not ta haue p2aysed vir⸗ cher, ginitie with the repzoch and dispzayse of matrimony: but thus edde. would he rather hauesapd: that as they which are virgins should cia- serue Godin their gift and calling, fo matrimony is not tobe ton⸗ onp, demned, but pꝛaysed as a kind os life odeyned ol Sod, euen then, p sap- | when nature was pet sounde and bncozrupt, and not yet infected imo: with any siune, But Hierome hath neyther fo much godlines noꝛ eir w iudgement but peruersly burstech out into these woꝛdes: it is good 1.67 7. for a man so to be: therefoze to haue a wife it is euill, But tobe abirgine, and to be married, although they bee diuerse giftes, yet is God as well pleased with the one as with the other. Foz where as they obiect these woꝛdes as touching matrimony: Such hall haue trouble in the flesh, this do we also confesse. Notwith⸗ sanding matrimony is not the cause hereof, but sinne, which they also haue that are not married. Gen..

Thus much I thought good to say as tottehing the grolle erroꝛ &pzophane opinion of I" by foolish allegozieg

with his companion Origen, imagining spirituall fathers any spirituall childzen: whereby they baue giuen occasion. vnto the Pope to make him selse the boidegrome oz the husband ol the thurch, and so one erroz hath bꝛought fozthan other. But J weuld rather wish that this bꝛidegrome were hanged vppon a tree with ludas and bur ied in hell, then that by this meanes he should spoile Chꝛist of his name. Foꝛ Chzist Jesus alone is the husband of the Church. All the Sainctes of God besides, are but the frendes of che bzivegrome, as lohn the Baptist calleth him selfe. The Church is the spouse oz the wife, the childzen are the faithful which dayly come vnto the marriage. These also are made the fpouse,fo2 they become partakers of the good things and the bles⸗ singes ol the laidegrome, and they obteyne the righteousnes of Chaift and of his merites. If the Pope be good, then is he in the number of these, and not che bꝛidegrome, not the husband, but the spouse, and is partaker of the benefites and the blellinges of the bzidegrome: But ifhe be euill, he is che bzidegrome of Satan and the friend of Iudas.

This is then the summe and effect of our aunswere, that this Psalme compelleth none to marrp, as though it werenecessarte that al should liue in matrumony:Fo2 it is not against these wozds of Chꝛist: he that is able to teceiue this, let himaeceiue it. But this is his onely dꝛift and purpose to set fooꝛth and commend-matrimony, contrarp-to the cozrupt iudgement of the flesh, and the pestilent examples ofthe woꝛzld, which doe altogither fight a: ga inst this ind ol lise, because of the troubles and incommodities which are incident chereunto. These troubles they that stie 4 will not feele,+therefozc abhozre matrimony, defile them selues wich whozdom and al vncleannes, and so do much hurt by their deuilish and damnable example. Against these viperous tongues q examples fullofoffence,this-THsalme armeth vs. The woꝛ lo callech the wife a necessary euill. But Peter vpon certeyne consideration, and net without repꝛoch, calleth her a weake beslell. But marke what the holy Ghost sayth in this place: marke how he bewttsieth and tommẽdeth the mile, wbiles he compareth her to a fruitefull vine, and the childꝛen which she bzingeth fo2th co olive plants. Tellme il in any monuments there are to be found such two excellent im litudes as these are? pea if there be the like to be seene in all the Dcriptures? Foz he taketh two ol the most excellent trees thet Act

THE 128, PAT ux. 179

are to be saund vpon the earth,thevine and the oltue, ofthe which

are gathered two nocable and pyecious litours, to these be con

pareth the wile andthe childzen her fruite , befoze the woꝛld mot

contemptible things, The wife, ifpou consider her condition, is

farre inferio2 vnto the man in those thinges which percaine either

ta the bodp,oz to the minde,spectally as touching th affaires which

are done by che man and cannot be done by the woman. But the

holy Gholt considereth the gilt, and thꝛough the greatnes and ex⸗

cellency ofthe gifte he couercth what incommoditie {a euer is tu -

the womankinde,and shadoweth the lame with molt excellent and goodlp similitudes, Nam, that we may see somwhat the causes whythe holy Ghost

so greatly commendeth the woman kinde, let vs imagine that we are all vunmaryed: foꝛ the woꝛlde detesteth mariage, but specially they that are vnmarried: ea let vs pꝛesuppose that in the wo2ide there is neicher man noz woman, but such a ons as is neither of them both, that by this meanes singlenes of lite map be imagines to be the moze perfect. Mhat shall become I pꝛap youz of such a happy wodld, pure chastitie and singlenes of life? how shall mankind continue? Shall not the whole woꝛld within cwentp-peareg be like vnto a desert and a wilde wildernes? what vse shall there be then ol Golde and siluer? Yea what vse shall there be ol the Sunne, the Poone and all things else that growe vponthe earth, ih mankind suddenly decaping, matr imonp by this meanes should be abolished and singlenes of life one ly aduaunced 7 Pea, where shall the ministery of the woꝛd become? Chat fruice (hall there be of the benefite of Chꝛiste? Thy.dgoft thou then fo pꝛaise the singlelife, that therby thou shouldestdiminih the dignitie and ex⸗ cellent fruiteof matrimonp? Nap, pꝛaise them bath accozding ta their woꝛthynes, and especially mark here how the holp Gholt teacheth thee co beholde and ts consider of thy wife: that is to say; not as weake flesh, which doth the common offices and duties of nature (with reverence and shamefaftnes be it syaken, soꝛ so J am compelled to speake because of the blasphemous contemners of the creature of God). Foz whpdoost thou not likewise euen in tho vine also 2. Uihy doeft thou not contemne it fo2 the dunge cthat-is laped to the roote thereof? Nap rather, hast thou not a moze re: gard of the licour which by this meanes is gotten out of the vine? Likewise.in.che-Dliue. che roughnes of the _ offendeth ng

man, oꝛ that che roote thereofmult be dꝛesled, and as it were, fatned with doung. Foz we haue all a pꝛintipall regarde vnto the fruite. Mhat madnes then is this, that men in smaller matters can chose the best thinges, and foꝛ a greater commoditte winke at those which are euill, and will not doe the same in the woman which is the good creature of Gov? As though the woman alsd did not see some lothsome thinges ('foz so these nice and delicate bypocrites doe tearme them) to be repꝛehended likewise in their husbandes,

In a chllde we can discerne betwene the child and his c2der, his scabbes, his diseases, 02 any like thinge, Foz who reiecteth his child because he hach desiled him selfe? pea who fozsaketh him be⸗ cause he is scabbed and scuruy, 02 infected with the pestilence oz any other contagious disease? Is not his oꝛdure and vncleannes washed away / Js not he carefully tended and rendzed in his sick⸗ nes that he may tecouer his health'agatne? Thus we shadow and cover the faults and dekozmities of nature, with the greatnes and excellencie of that good thing whiche we knowe to consist in the health and welfare of our childꝛen. ere who would not detest him which should sap that the child should be cat away because he defileth him selfe, oz because of his disease, be it neuer so greate? As these holy hypocrites doe moste spicefully repꝛehend thofe du⸗ ties of matrimonpe which the man sheweth towardes his wife, hat? shall we not thinke her to be the creature ot God, aud partaker ofthe benefite of Chꝛistꝰ Belides this, that she is gi⸗

uen vnto vs to this ende, that she may be an help vnto vs, There: foze they are diuilish woꝛds which the wicked doe ble 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

wozthelp to contemne these thinges. If such men were worthy to

be fathers, they should vnderstand how litle it would offend'a good

oꝛ naturall father euen to kisse his scabbed and sick childe, to han⸗ dle and to heale his sozes, Fo? if infantes should be caste away

eyther because of their biseases oz scabbednes , J pꝛape you

Sp2,where should you and J nowehaue beene? Mherefoꝛe the wozlde 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 Daply euen, as it were, in his handes, pet is it so blinde that it can ' not

yotsee chem But this commeth ofoziginall sinne, to be ftarke blind euen in the most excellent creatures of God , and not to vn derstand what good thiuges and great blefsings are offered vnto vs in and by them, hut rather to be offended with such small faults

oz intammodities which in comparison thereof are in a maner nos

thing to be regarded.

Mberefoze we must here doe as Cicero sayth he was wont to doe in pleading of causes: to witz that if there wert any euil there⸗ in, that he passed ouer wich silence: but if there were any good thing, that he urged, that he amplitled, therin he was wholp occupied. Foz who will haue the lesse regard ofhis owne body because he hath a soze in his bꝛeast, oz in his longs, oz some other malady in any other part ot his body? Pta haue we not therefoze a greacare & regard of aur bonies Looke vpon our Courtiers, ha

n they haue well pampꝛed them selues and carry their bellies full ofdp2t and dunge, walke in their silkes and other — — apparel, decked with gold and other goodly oꝛnaments, and Imel⸗ ling as though their bodye were nothing else but a pꝛecious balme, and pet doe they not once thinke how full of filchines they are, Thus we hide our faultes and desoꝛmities most diligently, . that which is honest 02 appeareth so to be, we sec foꝛth and magni⸗ se to the vttermost. But nowe, why doe we notthe like in matri · monp? why doe we not couer the faultes and commend the vers tues thereof? Nap, we doe cleane contrary: So blinded we are wich pziginall sinne that in che best and most holy thinges we pick out that onelp which wemap repꝛehend. In like maner we doe al⸗ fo in the wozdofGad, and in all things that perteyne tothe king? dom of God; Foꝛ whereas he giueth vnto vs the vse of the sunne, plenty of vittells, whole body, r. these blessings no man consi⸗ dereth, nomangineth:thankesfoz them. But if God begin to viset vs with the peftilence, if we be pinched a litle wich dearth e scarsitie ol bittelis, 02-but unt of our teeth dos ake; by and by we

axe so vered that the anguish therof rither hideth ox vtterly taketh

away from vs the rememm ante of ah Gods benefites. Thus gooth it with the wozld and with our owne reason, that we are moze moyed with one, tuill( as we esteme it) then with a thousand good Hut che bolp Gholt taketh acontrary wap. Fd? he couereth the rr

ses.Cherefozehe so paynteth out the wife, that he commaundel thee to consiver of her as of a bine planted in thy house and giuen to ther of God, whole fruiteg are dinine plantes, much moze pleasaunt and moze excellent then the oline tree. Foz albeit they de: generate and grow out of kind, and become euill plantes, yet tan 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 gilt ol chastitie, be without this vine, and let them delite in their other vine and other fruites, But we are nowe in the pꝛayse af this kind of vine. Here the wife is as the fruitefull vine, and the childꝛen as the oliue plantes. Foz sothe holy Ghost teacheth vs, and the matter it lelfe teftifierh the same, although the holy Ghost did not thus teach vs at all. Fo2 che very Gentiles did highly commend naturall affections, loue and kindues of one th wardes an other. This doe also che ballets which are vsed amon⸗ gest vs Germanes testifie, whereby the faichfull and louing affection betwene man and wife is set foꝛth with singular p2ayses, and that this life hath nothing moe topfull and excellent then is afaithfull wife and lauing to her husband, The same also doe all wile and godly men confesse:not fa the pleasure of the flesh, which is greater in whozedom, foznication-and other bncleannes, Foz thereby vncleane lust is enflamed, but in matrimony it is quen⸗ ched. And the greatestpleasure that a man can haue is this, when bis wife is of —_— —— — —— Acer res is an excellent and to be e and commended in women. T{thereof these swine are vecerly: ignojant,' which thinke the wife to be nothing else. but a swinilh puddle of — pleasures. Naplhe is an excellent instrument planted of

God in thy houle, that therein she may be as a fruite full vine, Foꝛ this cause husbanves oughteo louecheir wines and childzen, yea mozethen their owne liues.

TUherefoze, these high commendationsofmatrimony are here set against the venemous tongues both of Satan and of wicked men, wherewith they do so malictously sclaunder this kind of life: Also against the coꝛrupt e peruerse iudgement ol — bp we are pꝛouoked either to a lothing tantemning of ol life, oz else to impaciencie, when our eyes are ek ning and iudging che benefites and commodittes therrok, and are Lill in beholving al the faults, che incommodities oz —

belong to the same, Thus the wiser sozt euen emongst the Gentils would not doe. Fo they did sꝭ that there ta a naturall affection in the man and the wife tumarda their childꝛen, anda mutuasttuue & lalthfulnes betwene them selues, x both these things they pꝛay⸗ sed and set fo2th with greate commendation. $9 God by the smal number of the wiser sozxt euen emong the Gentiles did ouercome the mulcitudeof these viperous tongues which are so venimous + spitefull against this kind of life. om much moze then oughe we to defend matrimony, (we I (ap) whom the holy Ghost moueth & stirreth vp so to do by these excellent shnilituvs:wherby he shew⸗ ich that God is so delited with the life of married folkes-, that not onely be giuech his blessing soꝛ the sustentation ofthis life, but alsu the blessing of the belly and ofthe bꝛestes, as Moises calleth it. This. na doubt would not nd doe, if he hacedsuch as are maty⸗ en. Foz besgipviito Adam: All that gtowech vppon the eatth shall be vnto thee for foode and sustenance. Aster the floods alfo be gaue vnto man the vsc ofcleane beasts. Pra he:giuechvntomatrimony what treasures aud riches so euer are in the woꝛlde, and what fo ener in nature is conte nned. All these art liuelꝝ ceftimonies that Gus appꝛoueth, ipheth and loueth this k inde of life, al though the holy Scriptures shouldspeake nothing thereof at all. Pozeouer,who seeth not that the pzopagatton of man and woman kind is ozdained of God? Let vs therefoze be mindful of these. & militudes e therewich atme our selues against the wicked x per uerse iudgement ofreason,againlt the deuil c venimoustongues;, which magnifle and extoll vanitie and abhominable filtbynes, and these inestimable giftes they most wickedip dispꝛaise and defpise,

Verse. 4. Logthusshalthe man be blessed that feareththe Lord.

: - Hetherto me haue bearde those extellent commendations: of matrimony which che holy Ghost setteth foozth, to confirme.and comfo2t such as are appaynted ta this kinde of life, that they mighe patiently suffer the intommodities, the troubles and ten tations of mat; and not folldwe the iudgement of the wonlde, which like umo the mule and the asse followeth the fence of che flesthg-and is overcome wich these troubles and:tentoti} ons The:gyov gistes: of God it vuperstandeth nat, but fome iemea it detesteth an abbozreth chem. * many -

3% A COMMENTARY YRPON

to whom it femeth a great misery to haue manyrhildꝛt᷑, as though, matrimony were 02dayned foxbeaffly Heasureꝝ onelp, and not this end rather; that we mightdoe acceptable seruice both tu God aud man, in nourishing and bzinging vp of chilvzen, These men are ignoꝛãt of that which is most comfoztable matrimony, Foz what is ta be compared vnto the lone of parentes towards their childzen? especially since here thou seest that childzen-are the greatest poztion of Gods blessing But here againe we haut nede ol faith. Foz the moꝛld taketh it not foꝛ a blessing when man get teth his lining by labour & trauel, suffereth the troubles and vexa⸗ tions vfhis wile, his childꝛen, his seruaunts and such like. where⸗ of in matrimonx there are manꝝ. These chinges, J lap, the wozld estemeth not as bleflinges, but abhozrech them as maledictions, But the holy Ghost, ta consirme the mindes of the gydly cõmen⸗ .deth ann setteth foꝛth all that he hath hitherto said; by this sweete an comfogtable name, and calleth them blessinges, to the ende he may stirre vs yp to know God and his gistes rightly, left that in the middes of his benefics and blessings we should fall to a lothing thereaf, as the waꝛld is wont ta doe, which regardeth not chose things which it hath e pꝛesently tniopeth. but desireth the things which it hath not. Mheteoze this vehement kinde of speech is d ligentlp to be nated in that he calleth this life blessed and happy; which ta 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 moze? Inthat thou hast a wife and childzen, and Liuest with che labour al thy handes, it is indeede the blessing of

Gov.Uherfoze thou haft not one ly great cause not to be ossendes

but also co giue God thankes foz his great blessings,

But how few are there to be found which doe beleue this? And if any doe beleue it, yet ch2ough infirmitie they are led away from this faith, aud foz getting the blessing, they become vnpatient, as il they were in the middest of Gods malediction. Itis therefoze to be wished that this saping of the boly Gbost, as a singular consolatton, might be a[wapyes befoze the eyes and in the eares of the godly. Fo2 how shall we finde a mozemanifet argument that the lite of luch as are married pleasech God th this, that their whote life nis nothing else but a blessingꝰ In deede it so commoth to pa oftod times that they att uted th chesirineofiimparianty@2oigh teoffaces ol chetr fainilpv;their'chilpzewz und sdisie Antes =

| os neigh⸗

nei per the Bu que tha of, byit also ten — Gol nou! Th! men mul ther othe with the: they seri teth | in G Lodi voc d all <> fears ghos

ther i

But this sinne of: impatiencie the day ly pꝛayer ot che godix doth quench & ouercome. Aun thus must the godlycomsoʒt them selues that they are meted among Gods blessings, and siue a life blessen of: God. This bunb be greater and ironger it is,the mops top le dingeth. Foz aided some troubles dot happen we some tunes alsa are auercaken wich sinnes, pet is the woꝛde of God omntpstent. Wlherefoze:in all cencations che m__y is theirs which Rick faichfully thereunta.

These wozdes thkrefoze mute de receiued as che Hacles of God, and this kinde ar lile we mult adoʒus with — — nour since that God doch so richly poure. out his blefling vpon This mult we not onely ä mend it to others, but all of us which liire in this kind of calling, must commend and applp the same also vnto our selues, that whether pouertte, diseases;verations © troubles of our familie oꝝ any other Jike tentattona doc apꝑꝛesse vs, we map endude the same with patient e relting nan tits most plentisull consolaslon, tht the holy Ghofte calleth chts Nate a blessed kinds of Hier And this they finde, this they knom, and this they doe whith seare God and serue him truely as he sapth: So chall the man be blessedehat fe#- teth the Lord. Foꝝ the true seruite of God is to feare God, to ttust in God, ant ta haue thy whole atfiante stued in him. Upon these godly motions ofthe mind asterwards followetl obed lente in out vocation and other th ingen which are commaunded ol God. Foz all these thinges the feare al Gon doth compꝛehend. They that feare not God, vnderstand nothing hereol, neither doeth the holy — speake anything of them.

Verse. 6. The Lordour of Sion blesse thee, that thou maleft 0 . 190 dhe weil of lerusalemallche dayedofebp.

Non after these high commendations ger 8 holy gbattr addith an ixteilent paper , ———— nul blesfe moe mie this kim ——— or rie pettons he mould ue ptote am tra s tolhe tommon 0 haue a pꝛomise eluded that all

thingsshall come to poise au ther woe pjap.,Pozeduer, wherehe

The Led out of Dion, —ů —— (Q— of God was atahattimein Sion. Therfoze,notonety im hart they looked cowards that place (es befoze we haut declared), but they turned their faces also that way when they pꝛapted, because God had pꝛomised that be wauld there dwell, and ther mould rectam the pzayers and saerysices of the people: Herevk come these say ines, To pray before che Lor: To offerbefexevhe Lordo: Tb appeare before the Lord, that is to say, in the taburnacle, wherin was the Arke and che mercy seate, tothe whtchGov had bounde him sell that he would there be found, TWherefozechep called this place thefoꝛtitude, the kingdom, the Maiettie, the gloyp, the bew wan che restelthe. Lende, as in che Plalmes ans che relt of the Pꝛopbets is ta be seene. uc

Alter che comming of Cbritt and the publishing ofthe Golpol, this plate had an ende. Wherefozewe sap not num, God blesst thee out of Sion, oz out ol his holy temple, but: thꝛough Chic our Low. Foz be is our true mercieseaty whereof the mercieseate of che ade Testament was but a chadome ox afigarec Foz in Chaistpwellech che godtead cappozatty; There foe when we pꝛay bnto God, we desire to be heard in the nam of Chyzlste and fo2 Chzistes sake, like as by the example of the olde pꝛimatiut Churche: ,.publike- papers are all finished. with this clause: 4@Th2zough Chziftour Lo. But hereof some what we haue saide befo2e: natwithtanding'tbese: thinges can not be: spoken of enough. Foz this is true Chzistion-knowledge and wisedome, that our cogitatians shoulde not he wandzing and scattered, but gathered to one ohiect, that is to say, vnta Chzilt, Fox like as in the olze Testament the people was gathered togither vnto the Arke oz tabernacle, and was nat susfered to sacrisice in Dan, Bethel, Gilgal and other places, whiche the wicked Jvolaters did: choose vnto them selues io now to tome vnto the Kode, thete is no way · to be fought by inuocation of Sainetes oꝛ any other kind of wozship 82 wozkes, but by Chʒist and in Chzilte alone, accoꝛ⸗ ding to that saying:VVbatsocueryexhall aske the fathevin my. —— Fo — nonhtrecise be formde 2

FIT

dwelleth and is founde copozally as chese t Gospell doe teach: No man cormmeth vnto th. tlie tuen und elle life,” Whos — —— * — roars and,

Munkes, Frears and such like it appeareth One' oꝛder choorn fave on vets ie the Boriedi ; 1505

4ikewife finde iuetse W 3

vnto life. And whardid ee? — heir — will an say withone concent that they sought Sod. Nowe, they tdought Gon ta he such a one in Otauen, that if they were cone — Con eee hen Ge

where: the! sent becher bur bjitur fd ameht

— ne er he, ms — 115 when chen had onecerraine way sette — them whereby =

fozsooke the onelyand true wap ane to ane riuers, t. Thus, uhilest they thought do pacifie — od, ———

plainely see in diuertt places, — = that he kevie'4 the wayes which: did choose barg whom selttes, and rhat de wouldnotbs femme of them. wes me archers P plate Dy tab agiedy FUE

This haue J spaken to che end we inaytende with knowledge | faich heres TheLorde our of Sion: Fox mention ul this plate soꝛ the auoyding | eile andsha- . — — ee

A COMMENTARIES von

2 aftticted mindes may de comsaꝑted aud repsey —— — — b abet Fa besides has Satan is then able molt eastly to oppzesse vg 2 of Gays Maiestir, thert is allo great daunger e he comp2ebended oz, found, We. CH, Boe in the which —

. — 15 perill ho — — 0402130 But van will (ap, hoins doch God now ble llaage of Sian _ mo2e? Cu shot (hou walt seg the wealth. az pofpericte df Jes ral inte —＋ tous he bearetitogavlymarri. God olitiue p

ter to p2ouide fe thei conse wh citieq were first bullped eh Heirftregth ewbp cities were at men iopning dn be.able to defend them and theirs from ——— imbenthert was not de and helpe enough in anatitie, many — Do common wegles and kingdams mers frst begunne, to yo — — — neede

88 the L 02d giueth Kinga, Vaineegitaine — saxy fo GER — the Aae are

25225 RSS RPAY

ogt:

Kies is

sornationof 1 peace, Foz theykee.che:ministersof God as Paule callerh them, gluen of Gad fd this c urpose, that we man enioy his blessinges in peace. Which peace ham great a benefite ic is, the common pꝛouerbe of the Germanes witnefseth, which sapth,

that a man which hach two: kinez should giue che one that he map

quietlp enjoy che other. 'Fo2 lubat auayleth it thee if thou haue thy-houle full of riches and arc ant able to defend the fame agaiuft theeues and robbers? Seeing therefozeithuc this is done bynhe Magistrate, yea seeing chat tudgement and lawes doe restoze that to the owner which is vniustly taken away, good cause there is why honour and obedience is to be giuen co the Magistrate, as the miniserof Gods blassings which be bestoweth to the mar tied persons. Fox this third blessinq vl matttmony is here reti ted of Dauid, chat they mapsce de meaith aud welfare of Jerusalem, that is to say, that they may see Jerusalem flourish:, firff by true religion and sounde doctrine, and secondly by godly Pagtstrates, Fog chese are the benesites and blessinges; not onely of one house, but ol al Jerusa lem. Thus the holy Ghoftecommen:- deth vnto vs the gistes ol God in a goodly oꝛdet: The sirste is the leare ol God. This feare campꝛehendeth the rhinges which are conteined in the first table. Nowe, faz the feare of God, afterwardes God giueth house and famplye;. Thirviy'fo2 boules and familyes weil odere, and gouerned in the feare of God, — alla the thirde bleing,that iszolap,a happy ec me weale. ' Wherefozelet vs learneto bnderftande rightly the benefices which we receaue by godly Magistrates, and fo2 them let vs be thankful, Againe let vs leatne that this gift of God, to haue good Magistrats, is giuen vnto chose and fo2 those marped persons and

those familyes which feare God, Thich gift the wicked allo doe

enioy, but pet no otherwise then swine doe theit dzalfe and swill, without any thankes giuing vnto God, oz thankful remembꝛance of this oꝛ any other of Gods giftes, Foz as the destruction of So dome was differred because of Loth, so oftentimes foꝛ a fewe god⸗ Ip familyes 02 a godly Pꝛince, God blesleth the whole common we C

Verse.6. That thou mayst see thy childrens children and peace ypon Ifracl., AY 1

190 'A COMMENTARY von Tt is giuen to mam to haue childꝛen in mattimonp, and to mas ny it is not. Therefoze we sayd befoze, chat this is a commenidathon and not a pꝛomise perteiuing to euery man perticular l, but ge: nerally vnto matrimony to the kinde of life it self. So vnto some it is giuen to see the childen and nephewes of their childꝛen. To some againe matrimonp is all togichet barren and fruiteles, Fo these things the Lozddiffribucerh to tuery one as is most expedi⸗ ent for them. Notwithstanding, the godly married persons must p2ap vnto God fo them, and most commonlp also they doe enioy them. And marut lous is that naturall asfection and loue especial: ly in olde men which they brare vnto the ir childzens childzen: fo; they loue them moze tenderly then their owne, Wherefoze,foz as much as this Psahme tendech to the setting foꝛth and bewtifying of matt imonp, and wishethallfelicitie to the married persons, the boly ghost addeth this mozeouer concerning their long and fruits fulbpostericie;as a singular comfo2t; because he would omit none

of those good blessings whiche are giuen of Godto suche as are

marryed;chough not co all, pet to the most parte, Nowezalthough

we sayde befoze-that-all such pꝛapers haueapzomilse included in

them, yet notwithstanding thts is the maner of cozpozalt prom: ses, that God giueth them so as is molt. p2ofitable and expedient fo2 eneryman; Wherefozewemuf apply the pzomise which is tacluded in this pꝛaper, to the kind of life it selfe, and not to eyery married person, namely.that such as fine in godly matrimony and feare God,shall encrease and multiply vnto a fruiceful and a great

posteritie, and that fo2 their sake the blessing shall flowe vnto all

the people: as he addeth in this clause: peace vpon Israell, that

is to fap, all wealth and pꝛosperitie A wish. unto Jsraell foz thy

sake.

'Thus the Plalme commendech and defendeth matrimony a: gainst those spitefull sclanders and repꝛoches of the woꝛld, which tan not iud ge but 8ccozding to the sense and feeling of the fleshe. Wherefoze, 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 mult obey lawes, pay tribute tothe Pꝛince, oz be are any other like burthen. Foz it would so line that what soeuer is best 02 molt pleasant in matrimonye, that ont ly it would enioy without all griefe 02 molestation. As, we may ses there be many whiche marry wiues, because they imagine that

there

there is nothing in matrimony but mere loue, amozous delites, and fleshlp pleasures, In tit manet hom many shal pe find, which th2zough an inoꝛdinate loue and defire of glo2p, secke to rule and be in authozitie *But asterwardes, when in matrimony they mut fuffer troubles and vexations, and in politike gouernment, enun, batred, cursed speaking, and sclaunders, they cry out that they were decetued and become impatient. Dea, it can not otherwise be but that the se things mult so come to passe. Foz that which is the best and most excellent in both kindes of life., the blessing of the Loꝛd I meane, they nothing tsteme. UWherfoze we must haue a speciall regard vnto the blessing; and we must haue also the woꝛd of God befoze our eyes, to the ende that when all other thinges are full ołdaungers, sull of troubles, miseries and verations, we may — and repose our selues vpon the good will and pleasure of our God,

Likewise in the Church, are not all thinges, J pꝛay pon, full of troubles, vexations, and wofull calamicies in so great a multitude of pꝛophane t godles people? Notwithstanding all these things, when we looke to the will of God, are easily bozne and overcome, So let vs also in matrimonp-conliverfirst the wozd of God: then the gift which the Lozd bestoweth vppon-vs when he giueth wife and childzen: and thirdly Gods blessing and peace in the politike state and common weale. Foz these giftes thus acknowledged, let vs afterwards giue thankes vnto God. So shal God be pꝛouoked to bestom a greater blessing vpon vs: whereas if these thinges be not done, we shall pꝛouoke him to take from vs those giftes which we haue. Do great Empires, kingdoms, cities # common weales might longer pꝛosper and flourish then they do. But because they be vnthankfull vnto God and contemne his woꝛd, they come to ru⸗ ine and miserablp perish. Let vs therefoze learne to be thankful,

and the blessing of God shall abound in vs.

e. 129.TH/alme. They haue oftentimes afiifted,&c. This people at Son. In the later part he maketh his paper againũ tee

Palme tonsisteth of two partes. In the foxmer he giueth The argo⸗ thankes to God soꝛz the defence and continuall deliuerance of the went of the

A COMMENTARHM: von

2 in pꝛuying be pꝛophecieth withal. Both these serue 02 our instruction, and also conteynt an exboꝛtation ta patience vnder the crosse, which perteyneth nat to one age oz tyme „hut ag the conttnuall histoꝛy ofthe Church doth shew, to all times and ta the whole life of man. Wozcouer we doe here compzehend both Churches, ol the Jewes and of the Gentiles, as Paule also in a maner iopneth them both togither when he sayth: First to the Jewe and then to the Grecian, Fo2 as touching the Church oz people of the Jewes, it appeareth by the histozies that they were placed in the middes of their enemies, as a goodlp rose in the mid⸗ dest ofthoznes, On the southside the Jsmaelites, the Arabians+ other cruell people vexed them. On the west part the Egyptians, the Ethiopians, the Troglodites and other line. On the Noꝛth fide the Philistines, the Assy2ians,4c. So the Church after the destruction ofthe Synagoge, is compassed eucrp wap with enemies, and Chzist, accoꝛding to the Pfalme, reigneth in the middes of his enemies, Thus were they often times and many wayes af flicted. But herewithall God shewed this miracle, that when they were lo afflicted, he alwayes deliuexed them. And thus was the kingdom of Israel a miraculous kingdom, in that the Loꝛd when he would coꝛrect and chastise them, suffered the Philistines, Edo⸗ mites, Moabites, Assyꝛians and Babplonians ta haue victozy 0uer them. Againe, when they seemed to be vtterly oppꝛessed, they victs2 iously pzeuatled against their enemies. So continued this kingdom in despite of the eruel natiqns round about it, and of Satan him selfe: as is to bee seene inthe bookes of the Ringes and also of the Chzonicles, Nom, betause this people had bath theat nings and pꝛomises let besoꝛe them as touching their afftictions & deliuerance, this was vnto them a great consolation euen when they were afflicted & spopled, that they knew that all these things came to passe not by the wil oꝛ power of cheir enemies, and much tesse by their righteousnes 02 desertes, but onelp by the will of God thus punishing and chastising his people, ea thꝛeatning and fozewarning them by the Pꝛophetes that he would so punish the disobedient. This is no small consolation, that in thy affliction and talamitie thou mapst be able to say : this is th scourge of God thus cozrecting me andvisiting my sinnes: It is not the math of God oz the merite and deseruing ol mp aduerfory.

These thinges mult we apply vnto our selues allo, to the ende that

that when we be opp2essed, we may comfoze our selues that m are nat oppzeCed by th power af death, sinne, hell, oz any creature, but by che will of God our creata, afflicting vs and punishing out sinnes e ingratitude, and pet so that he leaueth vnto vs this father ⸗ ly pꝛomise, the he will nat fo2sake-vs, And such a figure of th whole kingdome of Chailt is fet forth in the Apocalyps. o hom mach doth it speake of euill angetis, a eruel beasts #luch other plagues of the Church which should enter tuto the Church e the kingdom of Chzit, God so permitting, Morwithftanding consolatton foltoweth afflictions aud ealamitiea, and though the Church be ne⸗ ner so soꝑe affliccev,pet — — arthe length Hall ouercome and victozionsip:trigmph; ·

But this ss Church hach bene mat greudully alli ted doth under the Turks and also buder the Romish Bishops, yea and as it were btterly abolihed: So chat if ye wey the matter well, tt may appeare that the condition ofche Jewes in Babylon was better then che stats ol che Church vader Antichzist where the true die of the cr ments was taken away; the benelit of Chist darknev; kaich extin guilthed, no true seruice of God vsed, no true good wopkesexercti led: generally all thinges which perteyne co true religion wert tleane abolished oꝛ most miser ably desoʒmed and defated. — soxe, like as the Je wes in Babylon were put from the 4 of — Os — politike g ment: su che Church vaver Antichꝛist had no true — true seruite of God, not her owne kingdom and gouernment, but was conftrapned to — — nilh rites and ceremonies of the Papistes, Thus was the wzath,.-. and thus haue bene the punihments of Godin a maner all one in the Church ofthe Jewes andthe Gentiles, -

; Wherefo)eit is most necessary that we lay hold vpon thts con. solation,chat;as the Plalme sayth, we are afflicted'; we are caft downe, we art troden vnder fooce, but we are not overcome. Foz the Church shall fand and remaine inuincible, notwithstanding that thꝛough gxeat inctedulitie and incredible infirmitie che victo⸗ wetherof is hidden e can not be fetne. As it was vnder the Pope, whereallScholesand all Churrhes taught nothing elst but the blafphemous vocerine of the Romish bichops and dot ing dreames

afthe Panks. This was the — n Ni

complapuech al, where it sapth: WVe scenor our signes, and pet God had even then his Church, although it was very litle, obscure, ę miserably defozmed, Befoze the kingdome of the Romish Antichzift what a smarme of heretikes spꝛang vy? Of whom also the Church was soze hexen and afflicted,euenasthe Jewes were afflicced ofche nations which pwelled nere vacothem. And like ag the captiuitie followed that afffiction of the ewes, so the king · dom of the RomiS Bishops was that captiuitie which followey the outragious furie ofthe heretikes,# out of the which also haue flowed all the euills, and plagues which haue bene euer since in the Church, as out of afoule sinke and filthy pudle, But nome by the great mercie of God the captiuitle

— — the kingdom ol the Jewes when they were yet vnder good Ringes, was migbtelp assailed, but pet not vtteriy ouertome: Andthat the people afterwards were spoyled of the Assp2iauvs an Baby lonians. and carried away captiue, but notcleanefo2saken, Fo2 they were ag aine deliuered out of cas ptiuitie, and in their one land enioped the pꝛomise concerning Chaift. Thus speaketh th Psalme first of the Jewish Church. Ac terwards it compꝛebendeth as a pꝛophecy, the state androndition — burch ol the Gentiles tto witte, that God would pzeserue it against all heretikes, against all the tage and fury of — — — Antichꝛist, x moze: ouer againtt al the tentations of sinne which vere and oppꝛesse the conscience. Thus must we apply this THsalme co all times aud a: ges ol the Church, to all chaunges and alterations, all daungers of the woꝛld, the flesh, sinne, the lame, death, and the gates ol hell. Fo? the wozld assaileth it wich power & wifedome: the deuil with desperation and dubitacion: heretikes with erro2s in faith and re⸗ ligion, and the conscience with sinnes. In all these perills we sap: Blessed be che Loꝛd God, who suslereth vs aot to be tẽpted aboue - that we are able to beare. In derde we must be tempted and tried, but in che tentation he will gine an outscape: besides this;thathe giuech ys strength also to beare the tentation vurill the time at ves uuerance come. This beneũte Dauid here seiteth fozth,and heweth vnto bg the ate of his people, to the ende *

ATSEBTORE

learue this comfo2e, that like as he pꝛeserued chat people, tuen so wil he also pꝛeserut ua. Foz we haue one and the same God, the same spirit,che same woꝛd, the lame pzomiles, ꝙ wie sty all things else, whatsoeuer. Wherefoze we may say and fig with Dauid.

Ver.. They haue often tymes afflicted me from wy youth, may lsracl now say: 2 2. N haue often tyrnes afflicted me from my youth but they could not preuayle against me.

De nametb nocerteinenemte, tothe ende he may comppcben all, Wherehesapth: From mp youth, he vnderstandech all the time from their pꝛimitiue Church (as we call it) vncill Asraet be ganne firstto be th people of God. Foz — — thost thinges whieb are most auncient and of greatest antiquitie (as the pzimiciue Church is indeede wozthyto be pꝛaysed) yet God re

gatdeth.notthis difference. Foz in all times and tuen in the last᷑ a⸗ ges ofthe Church he gaue notable Pꝛophets to the peopls of J. raell:as befoze the taptiuitit Efay, of all other the mot exellent: after the captiuitie — Saba and others. In the meane ume detwene Moisesanpthese, were Helias, Hellseus, &c, o ws see that the patmitine Church was moze pure from beretikes and miched opinions. But pet notwithstanding there were some nota ble Pꝛophets and other excellent men euen inthe later times. And when roote of Jesse setmed nom to be witherev, pet God veises Anna, Symeon, Zachary Elhisabeth. Foz God pꝛesetueth his Church — it be neuer so much allailed and aypzessed, accox ding to his pꝛomise. Dnelp.let us open our eyes that we ma (es from whence this commeth.

And here we map not looke to thole things which the wozld ef: peciallpeftemech and magnifiech, but we must behold che Church as it is afslimen, oppꝛessed, @ full of calamitie. Fo? this is the trus face ofthe Church of God, that it is weake, enutroned with all deadly engines, andcompassed with all che furies of the deuifl,the woꝛld, the flesh; sinne and death. These thinges he that will not be⸗ hola, but flieth and abhaꝛrtth aben, shall neuer finde out the trus Church in deede. Foz that is not the true picture and image of the Church which the painters sevlozth,which paynt her as a goodlyvirgin, aa a citie well armed, adoxned and bewttified. In deeve that ua tue picture, but not accopding to the eies —

Cap.14.

rituall eyes doe see this great bewty, that Chzistis her husband, t begot her vnto himself bp the holy Ghost; bewtifted here madt her glozious wich bis owne blood, with his merites and with his | ines, Of all these thinges the flesh can see nothing, can iudge nothing. but seech rather the contrary, how she is subiect to most bitter hatred, malice, vexations # toꝛments. Therefoze if ie would paint her out in such soꝛt as he seeth and beholdeth her, then must it paint and set her fozth as a defoꝛmed and a poqze maiden, sitting in a daungerous wood 02 desart in the middeff ol cruell and bungry lyous, bearex, wolues, swine 3 venimous serpents: also in the middes of outragious & furyous men, attempting with wozu, fire and water to destroy her, and to roote her out from the face of the earth: As ther e is in the Apocalyps (et foꝛth a goodly picture (chen th which there is nothing moze excellent in that booke) that the church as a defolate woman, llyeth from the old serpent oz dꝛa⸗ gon persecuting her e her child.Wherfozothese woꝛds which Da uid 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 destructon, if we sollowthe iudgement of the flech: As if the enemies did (pj uaile and ouercome, that the Church were vecerly oppzessed an vanquished fo euer: As we all find by our owne exprriente in dur conflicts which pꝛiuately we suffer in our harts, when Satan ter⸗ tisieth e coufoundeth ourconsciences.Foz then are reysed vp such terroꝛs, that no man can otherwise iudge but that the victoꝛy is Satans, oppꝛesling vs with heaup & bitter cogitations, wich tentations, vexations and anguish of spirit, & spoyling vs ( as to the flesh it sremeth ) of all the sweete consolations which by the merite of Chꝛist and the wozd are offred unto vs. Accoꝛding to this serce we may well say: Often times haue they afflicted thee.” Fi this seemeth to be, not onely an affliction, but an veter-desolation 4 de: Nruction. As we pꝛiuatly feele this euery une in dur omne hartes and consciences: fo the whole body of the churth in all times doch consesse that it is vehemently assailev with trong and mighty ar⸗ mies of most deadly encmtes of all nations, andoppagned with th engines ol all tentations tribulations, euen from her youth, that 4s, from the time that, when the people weve deliutred out of E⸗ Jypt, thep beg an tu be knowne from other bations, and tobe the ꝓeople of Gon, Wagen 300339 — b

But here the church and the thildꝛen of God comfoz t and repse bp them selues agapne, hauing good experience that in all these calamicies God shewed loꝛth his pawer, and not onely remitted their sinne, but also turned away the punishment thereof, so that still there remapned a Church, and the pꝛactises of their enemies were bzonghtto naught. A betetoze the Pꝛopbet here, not onelp repeteth the daunger and calamitie ofthe Church, but with great ioy he addeth withall an exhoꝛtation, that euery member of this body should pꝛaise the mercy and goodnes of the Loꝛde, and say; They could not preuaile against me. This is a singular consolation, not only foz the whole Church of God, but also fo2 cuery one ofvs perticularly, against the pꝛoud bzagges of our enemies, and the great hope which they haue conceued, that they shall pzeuaile against vs, Heretikes and sectaries doe gloꝛy that they shall haue the victozp. The Pope vaunting of his owne strength e the power of Pzinces,cryeth out: we shall ouercome. Satan topneth with them both and repseth vp such troubles, that it seemeth doubtfull to whom the victozy will fall. This oppꝛesseth, not onelp tuery man p2iuatly with great heauines and (ozrow, but alfo the whole Church. As we by experience did pꝛoue in the assembly gathered at August, where it seemed that our enemies should vtterly haute swallowed vs vp. But did not we there find these wozdes to be full of consolation? They could not pꝛeuaile. This cũsolation we must hold fast euen when we are killed, as by the examples of the pꝛi⸗ mitiue Church we are taught, Foz the Church is as it were was tered with the blood of the faithful; that the greater encrease may come thereof; Now, like as these wozds of the Pꝛophet are rightly applyed to that persecution which is done with the [woꝛd, so mult they be applyed also to the assaults of heretikes and Sectaries: Fon it is their pꝛopertie to boast and bꝛagge ofthe victoꝛp, g alwayes to triumph befoze the victozyp, But how so euer our aduersaries triumph e gloꝛp, let vs endeuour to hold fast the wozd, and what so euer we doe, let vs apply it wholy to the amplifying of the kingdom ol Chꝛist and his woꝛd. Jfthen(as needes it must be) assaultes and battells doe follow, pet let vs sing with Dauid: They could not preuaile, Foꝑ albeit they kill ba, yet neither the Pope, no2 any other heretiks, no2 the Turke,noz Satan himself shalltuerbe able to quench the wood: Neither pet shall they pꝛe⸗ uaile against ds if we Revfastly abide _ - In deede this -

will we graunt vnta Satan, that he is stronger then we, and bex⸗ eth bs many wapes. Foꝝ man are the troubles of th iust, but God will deliuet them out of all. And why? Because it is the woꝛd of God which they pꝛofesse e teach: and mozeouer it is Gods owne cause which they defend. TUherfoze although the Pope attempt and pꝛactise neuer so much unfchief, and goe about to styꝛte vppe the whole woꝛld against vs: although false bzechzen which walke not in true e sound doctrine, continually vexe vs, although Sa: tan him selse neuer cease to reyse un the gates of hell agapnlt vs, yet will we ling with David euen to the ende: They coulde nar preuaile, yea and that onely because of the wo.

Versi. 3. The plowers plowed vppon my backe & they made Jong furrowes.

See what vnlike and almost contrary thinges he ioyneth here together. Befoze he cofozted the faythfull, that the enemies should neuer be able to doe any thing againft 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 therefoze which vehemently troubleth the godly, that God suffereth Satan and the moꝛld so long to rage, so long to vexe & afflictthe Church, that he giuech succesle vnto their wicked counsells and attempts: that he suffereth che vngodly euen then to pꝛolper, when they are most wozthpto-be punished with all maner of toꝛmentes, any vtterly consumed. On the other side, che godly, the moze they pꝛay and the moꝛe they hope, the lesle seemeth their pꝛayer and their hope to take effect: Euery dap are they moze and moꝛe afflicted: euery day there is lesle & lesse hope lest. Wherfoze this ũmilitude is well applied vnto thenrin that they are compared co a ground which is continually plowed: wherin such furrowes are dꝛawen as seme to haue noend:as though there were no god which eicher seech their calamity, 02 the impietie and outragious cruelty of the enemies of the woꝛd. He signilieth there loꝛe that they haue neede of continuall patience, not foz a day o2 two, but all the dayes of theirlife, So that chey which baue the woꝛde must assuredly pur⸗ pole and determine, neuer to departe from God, although they {hould suffer the same afflictiong a thowsand yeres together. THow

many

many haue we seene in these. our dayes which haut fallen away (yea and such also ax sometime did tand, ) when chefruitevf che woꝛd was hindzed though persecution like as the Sunne dꝛyeth vp and withereth the cone that is sowen in a stony ground?

Mberesee we mustscarne that the patience ofthe faithful, ag it is in this verse described, is such as is ready to offer their backs vnto the-plowers, and to suffer.notfo2 a day noz foꝛ a ptare, but foz the time of their whole life, Fox he-compareth afflictions to the long plowing in the backe ofthe faithfull: Like as our Saub our Chꝛist allo signifieth when he saith: He chat continueth to the ende, shall be saued. Fo to beginne is not enough. And that patience which hath her boundes and lunites pꝛescribed, may be found euen among che Gentiles. But the patience of Chziftians is perpetuall, that is to sap, such a patience as seemeth ta be inf nite and without ende, soz the ende thereof doth not appeare. Like as on the other side, the ende ol their consolacion appeareth not: So that those thinges which serme to be moste contrary, are here ionned togither; that is to sap, the length and the long tontinu⸗ ance nt the furrowes in the back of the faichfall, and the 'victozy of the faichfuli singing ol thost which dzine the plow: They could not preuaile.

Poꝛeouer this great and long continuante of the-furrowes. in the backe of the faithfull includeth suche an offence as no carnall wisedom is able to ouertome: namely ache wicked doe nat anely p2ofper, but their felicitie alfo count inueth lang a 5; it semeth to ij as a reward ofcheir tyꝛannp, their persecution # malice agatust } church. Foz if God wouldsuffer their tyꝛanny but fo2 a litle time, e spedely reward thẽ actoꝛding to their deserts, we should al then say that God is mindful ot his childꝛen, ⁊ angry with the wieked, But nom, since impiet ie and wickednesflourifheth many peres ta: gicher, and the wicked stil continue and entrease in great felicitit, mithout punishment, the same is vetisitd of them iubich Dlogedes said of Harpalus, that the seme tu giue a liuelp testimony against the gods. Nea the godly are sa vehemently tempted thꝛough this lung continuance & fall so farre, that they thincke Godhath no re gord ofthem M herfo me must so arme our selves with Chꝛisti⸗ gn patience; that albeit mt tele the tedious long contituance of these surrawes, we be not thersdxe offended; but when one tenta⸗ yan (nouercome, we mull pzepare our selues to = —

200 ' A COMMENTARY Yon

backes mult be alwayes ready to-bearethe long continuance of these soꝛrowes. , Gal | | | 5

This is the firft part ol the Plalme, in the which he confessech the diuine miracles and miraculous power of God, whereby he pꝛeserueth his chiloꝛen noc only against th wozlv, but also against inne, deach and the deuill, and pzailech God foz that he giueth vic: -tozp to those that are'oucrcome, and puttethj those to flight which doe ouercome. This iopful ende and this successe he willeth vs co looke and waite foꝛ, and exhoꝛteth vs to patience, Now he turneth him selle to pꝛaper, and not onely pꝛapeth, but also pꝛomisech to the enemies ofthe Gospel, that although they obstinatly continue in afflicting the faithful without checke oz punishment, pet shall their ruine e ouerthꝛow be such; that they shall neuer rise againe: as experience doch shewe. Foz I pꝛap pou, what kin gdom from the beginning of the wozld hath alwaies continued and pzospered? The places and spaces of che earth doe remaine void and desolate the kingdoms are gone as though they had neuer bene. Againe, thecrueltie # ty2annp ofthe kingdomes of the wozlo was neuer so great. chat it waz able to oppꝛesse the church. Foz the Church Nil continueth a shall continue to the ende al che wozld, as followech, |

Ferse. 4. The righteous Lord hath cut the cotdes ofthe wicked.

These woꝛdes are so full of consolation, that to the childꝛen of God in their calamities andaffliccions, nothing can bemoze comfoztable. . Fox they knowe that no munitions, no furniture of war can be so strong. Firste of all therefoze, wey and consider why he calleth the Lozd Righteous, and pou shall see that he so doeth, because that, when a man considereth accoꝛding tothe judgement of the flethe, the thinges which are here done, and how God gauer⸗ neth and ruleth the same, it seemeth no 'otherwise but that be is vnrighteous and vniust in suppozting the tyꝛannp of the wicken with great riches, power, dignitie, aec. hen reason seeth this, it can iudge nothing elle, but chat, if there be a God, he is vniust, Foz firft o all thus doth reason gather: If there be a God, he is able to tesist the wicked, and vtterly to destroy them. Foz to be a Gos as to he mighty. Againe, thus cathall reason argueth; Afchere bea God, be must neenes knowe those thinges which are done in che woꝛld. F; it can nat be saivof God, chat he is ignozant of any

* thing

. © THE +129, PSALME | 201 thing, Now, what else followeth heereof, but that if God knowe these thinges co be cruellp and vniustly done, and is able toresilt them, be ought also to be no lesse willing to doe the same, Foz if we thinke that he wil not dae that whiche he knoweth and is able to doe, it mult follow that he is not good, but euil: not iust, but vniust. Nowe lay these chinges togither Jf God haue power, wise⸗ dom and goodnes in him: if he be able to helpe: if he knowe how and also be willing to help, why are all these chings done and go⸗ uerned in the woꝛld in such soꝛt, that the wicked haue power, ri⸗ ches and dignitie, as a rewarde of their impietie? and contrariwise the godly soz their pietie and godlines ate many wapes and most

truellp afflicted? All these thinges are a liuely testunony against God, as befoze we said of Diogenes. This argument of Epicurus and such like atheistes, is to the flesh inuincible. Mherefoze reason beeing altogither blinded and wꝛapped in these snares, incly⸗ neth ta this opinion, that there is no God, oz else that he regar⸗ deth not the affaires ol men.

Of this offence and tumbling blocke the holy Ghost warneth bs when he attributeth this name vnto God, that he is righteous, whom vntighteousnes and impietie pleaseth not. Therefoze although he luffer the wicked to flourish foz a time, pet at the last he cutteth their coꝛdes, that is, he destropech both their power and them, accoꝛding to that saying: Thou art not a God that loueth vwickednes. TUherefoze let Chꝛistians learne to iudge, not by tha which pꝛesently they fele, but by that which the woꝛd of God p10 mileth and shall assuredly come to passe: to witte, that the wicked when they haue long plowed vppon the backs of the faithfull and man wapes afflicted them, shal perish at the length. Fo2 God is iust, and his iustice wil not suffer the righteous to be oppꝛessed.

Verse. j. Let them chat hate Sion bee confounded and turned back,

This (as befoze I haue said) is a pꝛaper. But ye know that in euery pꝛaper there is a pꝛomise included, which pꝛomise this woꝛd Righteous doth expꝛesse in the foꝛmer verse with a singular vehemeucie, to the ende we shoulde not murmur, oz blaspbenre God, as though he were not mindfull of vs, oꝛ had no regard ofvs, Nom, where he saich: Let them be confounded & turned backe,

4 201 A COMMENTARY ron

st is an exposition of that which he laide befoze, chat their codes should be cut, that is to say, their kingdoms, their power: their ri: ches,their lawes, and finally their whole politike body and comwon weale should be bzought to nought: as it befell to Babylon, Niniuie, Jerusalem, Athens,Coziach,Thebe,Rvme,and bꝛiefly to all kingdoms and common weales which did not submit them die, selues vnto the Gespell. Fo when they pꝛoudly stretched out, | their neckes and ser them selues against Chzist their Ring, and | bp their power sought to oppꝛesse him, they were destroyed, In | like maner must we also pꝛap, and certainely looke fo} the executid of Gods vengeance vponthose which at this day haue set them? selues again the Gospell: as the Pope and his Bishoppes, with

all their faction, and with all che Rings and P2inces of the earth teth which maintaine and defende their impierie: foz-atthe last they | + thall be confounded, But the Gospell and the wozde ofthe Lozd: _ wal endure foz euer. Foz the name of Chzift par neuer be-oppyes: | f sed,but being faithfully called vpon,shall alwaies be readyto help ted? the afflicted,and shall cut the cozdes now of this wicked man, and

now of that. g whi

Thus the holy Ghost comfozteth vs fund yy wayes, Foz 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 ouertome vs by the =_ greatnes andthe multitude ol tentations, he goeth about to doe it hart by the tediousnes and long continuance thersf) he would haue vs tedi

to comfozt our selues herewith;chat albeit tbele tentations tant TH gude

we are fozwarned both of the continuance and of the ende thereof,

it is the moze easie fo2 vs to beare them. Here is to be noted also Dit

8 that he sheweth to whom he wisheth euill, namely to chose which Tl

hace Sion. And that hatred which they bare against Sion, wag euer anhatred against God. Foz in that Satan hateth the Church. be

doch it not onely in respect of men, but because he hateth God him sam

selfe whom the church pꝛayseth and magnisieth. Pozeoner, Si- ane

on was a place which God had choseriviitshin self, Like as ther: fect

fo2e God had chosen that place to shew his great lone towards it: by t

sohay Satan chosen the lame to spame his makce againlk it ;-and | fl

with all his pawer covert it. In like maner not onely Satan but non

also the malignant Church of the Pope doth perserute vs, not be: lit

cause we ate euil inthe sight ofthe woꝛld. Foz this they _ = i &

fuffer,yea & would be glad il they might heare that we are whoꝛe⸗ mongers & murtherers as they are. But the true causewhy they

so deadly hate and persecute vs is this , foz that it greeueth them

that we in theit eyes are innocent as touching the second table, and also obedient to the firit, wherein we are commannded to ho⸗ nour, serut and pꝛapse the Lozd,to seare him, ta ttust in his mer⸗ cie, Fc.

Verse.6, Let them be as the grasse onthe toppes of che houses,

Which witliereth afore it commeth forth.

This is a goodly Jsalme fo the sundzy,-excellent, and most apte similitudes contepned therein, whereby the holy Ghost painteth out those great maiesties# pꝛincipalities ofthe-wozld,which fightagainft the gospel, A litle befoze he compared chem to plowers d2awing out furrowes of a maruslous length. To whom he

so compareth them not inthis respect, as though it were graun⸗ ted vnto them so long to abuse their power, wealth and riches, but inrespect of the great tediousnes, griefe, and anguish of chose which suffer the plowers,the furrowes,the-wounds,and treading vnder foote, Foz buto them it leemeth a ted ious, a long, and as it were an infinite plowing, MAheretoze they desire to be deliuered, And neuer sa litle tarrying.thꝛough this tediousnes and anguish of hart, seemeth to them intolerable, Against this wearines and this tediousnestherefoze he comfozteth the faichfull with this imil(- tude ol grasse inthe toppe ofthe house. As ifhe sayd: Why seemeth the time so long and so tedious vnto thee? Why doest thon not learne tobnderstand what these plowers thy aduersaries be? Diddeft thou neuer see grasse growing in the toppes of houses? ho 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 andvanish away. Learne therefoze that the very

{ame is the state and condition of chine aduersaries. Thus with He ferreck one similitude he sighteth against an other, But if a man could ef: 5 fimilicude fectually beleue that this similitudewas made and here set downe of che grasse by the holy Ghost e close bp the same fully in his heart, he should.” —_—_ feare neither th Turke noz the Pope, with all bis cruel Pzelats, ;/k81811. no? the tpzanny of Py inces,but should contemne them all, and as ofthe plow

licle regard chem as the grasse on the tanpes ol the houleg, era

*

But behold the outward shew ofthis grasle. If any child Ghoulp see it, he would esteme it to be better then any-barlep(fo2 to batley it is most like) since it groweth not as other thinges doe vpon the carth, but in an higher and moꝛe 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 with: out any fruite. Thus hath the holy Ghost chosen this similitude to teach vs, not to wish that tyꝛannes may be like grasse, but to knowe that they are in deede most like vnto grasse on the house toppes,which withereth away befoze the haruest time come,o as ny man goe about to cut it downe. Senacherib who besieged Jeru⸗ salem, did flie otter kingdoms, oppꝛessed & trode downe all things vnder his feete:therefoze he could not be counted of Ezechia and others like vnto grasse, and pet befoze 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 selle alss molt miserably perished. So Pharao seemed mightely to growe and encrease, not vpon the earth, but in the apze & vppon the house toppes: but the miserable Jewes were opp2essed and troden vn⸗ der foote like myze in the streetes. This is a resemblãce ofgrasse, , not withering, but freshly flourishing, But how quickly did it wi⸗ ther and vanish to nothing Fo2 when Pharao did verely thinke to oppꝛesse them, he was suddenly opp2essed him selle and peri⸗ shed in the waters,

Such an image of tpzannes and ty2anny the holy Ghost payn⸗ teth out vnto vs in this place. Why then shouldest thou feare? Why shouldest thou tremble? Why shouldest thou despapze, as though thou haddest neuer seene most flourishing grasse within few dayes to wither away of it owne acco2d, 02 diddest not know the nature of it to be such as can not long continue? Athanasius when lulianus the Emperour did many wayes afflict both him 5 - 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 Julian wag not a tempest but a litle cloude. Jn deede this heart was full of fapth which could belene, that Iulianus was like, not to a terrible and a violent tempest, not to a mighty black cloud wꝛapping all things in darknes, but vnto a very litle cloude which the Dunne doth

quickly

ule tley the

dhe ith· tude ut to ouse 02 &s eru⸗ ings and nt a⸗ nuch alss rowe zouse nvnasse,

Jinke : peri⸗

with 8, as

aft all

gs not

fapth | and a

'THE 129. FSALME.

0 quickly consume, In like maner must we also txtrnuate anddiminish he power of our aduersaries, set at naught ali chetr

hagges and all their cruxleienot ittrespectof aur vont but be tause they are of chem seines nothing else but a bubis in water, grasse on the house tappes, und avery bade rather then men: belides this, that they pꝛouahe God alla against them soles whose fury and cruelty compared vnto his power is a thtaꝶ mot paine then grasse on the boule toppes o bubble in iht waters fo2 it is nothing else but a bare and a nabto chem which semeth co be some thing when ia deede ie is nothing. Do ate all the arrempts of the adu full ofthzeatnings,but in the ende they tome to nothing. N. 44 4 TS us This is the wisedome of Chꝛistians, to diminich the power of the aduersarpes,+ contrariwise to amplifte che woꝛd the mighty ꝑꝛotection of the Loꝛd. The denill,sinne, death and other spiritual tentations are greate: but Chꝛistian can make a distinction of xgreatnes. Foz greatnes is vnderstand two maner of wapes, The ons is accopding to-th eye, which the eye tudgech after the outward thep:the other is accozding to the irueth, which the truth iudgeth after th wozd, The greatnes cherfoze of finne, death. wicken kings Painces and Bishops is that whichts actoꝛding to the eye onetp: Foz God which saich: Be of good comfort: I haue ouercome the world: Allo, Feare not those which can kill the body, but are not able to kill the soule, the same God alone (J sap) is the very true greatnes, to the which if you compare Satan and al the fury of the whole wozld, what are they else but a bubble ꝰ what are they else but grasse? but light strawe and stubble? But when they are considered with aut God, then doe they terriste wich a faise fearefull shew and seeme co be great in deede. Wberefoze Ch istians must judge, not accoding to their opi⸗ nion, hut accozding to the truth. Foz an opinion is that which rea⸗ fon bzingeth koꝛth besides the woꝛdebut truth is grounded vpon th woꝛd, which iudgeth the fury & the erueltte of the wozlv raging against the faithful to be like vnto grasse vpon the houst tops. This

This iudge -

ment that

pꝛomise being setled and surely stxed in the minde, coifirmerh the the enemies gonly against the great power (as to reason it seemeth) of TH woꝛld are likegratle t Satan. Like as on the other side, where the woꝛd is not, p mind and cherfore

deceiuedthzough a terrible shew ol truth y the tudgement of rea · Gal perish (on, (soppressed with terroy, Che things mu not fo be takfas mite

tha

though we did vtterly — — el ss wozd, we count tobe th creatyre of God, but theis p2esumpcion 4 oth pwer tear we comemeecafe rey gh and his church, Let wen

the earth: Letchemvse their power and authozicie in — —— make warre in heauen, and with their

iudgeth rightly. Foz why doe theyfight against God? hinkt they that we knowe not what God is? and what man is? what the creature is, and what the Creatoz is?

Wherefoze they are rightly. compared to grasse on the house toppes:\o2 moze contempeuosip the holy Ghost could not speake ofthem, Foz this grasse is such, that it soone withereth awap be: fore the sickle be put vnto it. Yea, no manthinketh it wozchp ta bt

cut dawne,no man regardeth it, euerp man suffereth it to hagge fo2 a while, and to shew it selse vato men from the house toppes as though it were somemhat when it is nothing, So the wicked per: secutoꝛs in che wozlde, which are taken to he mightie and terrible atcco ding to the outward she w, are of all men most concemptible, Foz Chzistians doe not once thinkeof plucking chem up oz cut⸗ ting themdowne:they persecute them not, they reuenge not their owne iniuries, but suffer themrto encrease,co bʒagge and glozp as much as they list: Foz they know that they can not abide the viotence of a vehement mind. Pea though all thing es be in quietnes, pet as grasse on the hause tappes by litlt and litle withereth away chꝛougb the heate of the Sunne, so tyzannes vpon small occasions doe perish and soone vanish away. The faith full ther efoze insuffering doe pꝛeuaile and ouercome: but the wicked in doing, are oap bene mierably r ae histozpenof allrimes bad

and ages dae plainly wirnt

Ferse.7. Vvhereosthe over filleth not his hand;neitherthe glainer his lap. 4

Here the holy Ghotte maketh a comparison berweene 9 kruite, — — nnn

0 and withdzaw our mindes from che faisedzeade and tfrroptubich

ang | tharvaine and councerfethewe bytngerh, Fruitekll cn (urch fight bis such tharhe which wowerh tt Hall 7 his hand, gud he th s on | gathereth the Heanes shall haue plenty to carry iuto his barue. old, En is a truth, and not a vatne sheme. But grasse an the their | house tappes maketh a ew ol that which ts not true, beranse it ible, — — äoeEää ——— mts haue a resemblance and a counterfet ewe that y, de Church. They hold and eniop dignities, Pꝛebendes inke | benelices, as grassehath his sta{ke and eare, but in are uche none ol the Church like as rafse (910 cone; im ether

wap befoze#t can ing fozth stuite.

zouse Forthis la che chiefeft argument wherwith they fight againff cake | v6,chatfo2 this glozious she m wheres! A spake, they vsurpe am p be- | chalenge to them selues the title of the Church. But we are com tobe maunded to take heed that we be not deceiued byoutward shewes. agg

es as perrible tible. ti their pas

e vio: tnes, way sions suffe Ire 0times

— are the

Pea and mie are admonishedalso that such shewes are often times dccasions of great calamities. Beware (saith uur auiout Chꝛist of false prophetswhich.come —— — — their fruites ye Shall know then they to them selues the name ofthe — — the grasse also that groweth-on the house coppes hath as well as they), will be counted good cozne: this will not me graunt them. Foz ifthep be good cozne, let them fill the hand of the mower, but doe they not. They are-yop}ofeable grasse, pea worse then en e their wicked lustes & steshly plea: sures wherewith they are hoꝛribly polluted, & that crueltie which they exercise againft the true Church, they reteine not so much as the outward shew which they pzetend. Therefozessince there is nothing ta be founde in our aduersaries but a naked and an hypo⸗ critical shem, and che same also miserably and many wayes defo2 med and defaced, ace (lap) there is rothing ell else in chem but meere hypocrisse, we iudge & denounce them not to be the Church the | ofCh2ilt, butof they are pzepared as chaffe and stubble to the 8 of the church ther afilic and perlecate bs nener fo much,

— * 8 paar; ar n. say; we blesse Fm tude 2 aud

A COMMENTARY! YPPON

' hath this commit dation, chat it is the dielsing of God. They therefdze which er ie growe, doe wich that God would blesle and pꝛosper it. This (sayth Dawid)fhallnot be fapdof that grasse. that is to sap, of the ty: annes and che adugrsariesofcheChurch,but rather they shall be cursed of all men, yea themalediction both of Gov and man shall be heapedvpon chem: Like as tt hach also hapnedtoche Church of Rome, which befoze aur doctrine and pꝛeathiag most gloztously floyrished, But nowe tharthe Golpelhath plucked away her visour, and shewerh that sbe is without frutce,all her cursed hypocrisieis bewzaped and her memoꝛp is perished from among the godly; n comtopteth the saithfull;and shewerh that the wicked, what glozt: ous bꝛagge and pr etenct so euer they makt: axae in deeds nothing, and betause God blesleth them not, they shall inherite nothing but mated ittiun: und shul be ——— the Pharifeis Cherimhus, Arius, and Pelagius though they seemed es ffoutith,. — — 11,71 +-Wherfoze — ene — and agreable DScripeare, reme is Umtlitude, that when we must fuffer hacred,fclaunder, repzoches and all me — ——— foz the — — not afrapde, but may.

arne hereby ta iuge che Pope, the Bishops and wicked Pim — —— —-⅛ eltieze nothing elle but grasse on che house toppes, which seemeth to be somewhat when m deede it is noching, and therefo)e it is witholu all blesling. To such it shall be sapd wich the rich ghrtcon in bellt Sonne remember that thou. in thy Me tte receauedsi thy pleasurcs. Foz if we consider the whole histozy ol che thurch euen tom the beginning ol the woziv, we hal {ee chat Gov pes (0 wouctht by bis lecter that as gralte on the dale toppes witherech awap befoze the harnelf come: so tyꝛames are sudden⸗ l cut of and neuer come to their fall time. Wherefoze let vs con. — —— wich patiente. vntill the ende bor noching bunt grasse, ehly withe: ped when ie whs mg ht edel in Neun Senioy all good things foz the Chur ere

che house doppes hath the e raynt und of the Dunne as well aa the coꝛne in the fielves, But as they shalt not liue —

theirdapes.,and as they shall see their owne.counsells and deuises we Ee withont suetesse, sp shall they be as a perpetual

+ much that no man shall wisbany good. day che memoꝛzie of ludas, Pilagez the wic⸗ ked Tewes — — Ma ziminus and other tpzanng is with; out honour, vea mol exetrahle and odious vnto all men. This consolation is set preg by the holy Ghost by these grpsse, similitudes # examples, that wg map-canceaue in qur mind ea ane shayow oꝛ resemblance of Gods wozkeg,, — 2 — esteeme the ehinges them le ues accanding tondetrueth, tudge the enemies and persecutoꝛs of the Chureh by their — shew and outward appearance, to be good wheate, becaule they pꝛosper and slourish so long ppon the earth: Albert loꝛe we must rel wholy in the wozde,whtch wich such simlitudes paynteth out these thinges, and we must withdꝛam our senses from all ourward sightes and shewes, and iudge no ocherwise of the aduersaries of the wozde, then of most vile grasle that groweth on the house toppes and is contemned os all men. Foz sa sapth the pirits and kayth: hut our senses (ap otherwise.

In like maner must we doe also in spirituall tencations; whery our conscience acculech vs q giueth testimany again vn an well in the agony and daunger of death, as in other conflictes: / erg ii we follow that which appeareth to reason and our owne senses to be true, it hall seeme vnto vs that our enemies are inuincible and almightie, and that there is no remedp, but we must needes be o⸗ nercome and vtterly perish. The light e feeling ofthis greatnes pertepneth to the eyes and to the senses onely, and ryseth of the tudgement of reason, and not of the trueth. But when we looke to the true greatnes which the wozd setteth fo2th vnto vs, we are c6frapned to sap that death, sinne, Satan, and the very gates of hell arc in derde nothing else but grasse on the house tops, but stubble, but a very bubble swimming vpon the water, which with the least occasion bꝛeakith and vanisheth away. So must these thinges be amplified and set against all kindes of tentations, whether they be persecuto2s of the wozd,as the wozld and wicked Pꝛinces, 02 else linne, death and Satan. M which we musttearne to excenuate and lesson as much as we can, becanse Chzift liueth and we haue his

d. The consolacionis able to swallow vp all cerrozs, and maus able to sap,chatallthesethinges are in ey deede butone-

20 A COMMENTARY von

nothing, But when wcorliverthele thinges wichout the worde amn Cbhist in respecr of dur lelaes end of bur ont tengeh, then are they in deede, not grasse, but sitebe high and niightmounteynen as rom not be passed ouer; Wherefoze; when we fight © gainst our enemies, we must fight; not as men consisting of 28 and soule, datt as Chzift(atisbepcised ia the name of Ch zilt, ha ulng the gits osthe spirite and the woꝛd. Now therfoze, when the

veuil peaugtzölktt selse, the woꝛlo and ornelt Princes arecompared ta s Chisttun, hey are bus r asse vponthe house toppes, oꝛ if any thing can becom be moje bilo and contemptible. Fo? he hath thewozdwhtch is almighty, and maz esuer he hath Chzift him selle. Chꝛistiaas therefoze are inuincible,peaenuen then when A cur. 12 · hep are duet tome Etrodon vnder fonte. Fox the power of Chzttt is made perfect tough weakenes. Thus vid the holy Pꝛopbetg and Martyꝛs comloꝛo them selues against the world and chekingdom of Satan, and therfoze they dio sd valianti susser all kindes of afflictions; being perswaded, not chat the grasse, which withe⸗ xeth away of it selfe withaut mans endenour, but the woꝛd of God should haue the victozy. 2 true it is that Ba silius wʒiteth when he tumfoꝛteth the people of Alexandxia against᷑ the sury of Arius, that t eugh the persecutions of the enemies, the Church doth moe and moe encrease and multiply. N hich thing we also haue pꝛoued, and God graunt that we and dur posteritie may stil so doe,

The g. Psalne.

Out of the depth I callvnto thee, O Lorde, bc.

The areu · This Plalme we doe allo account emongest the most excellent

ment of this & P}incipat{Plalmes: foꝛ it setteth loꝛth the chiefest poynt of our

Psalme: satluation, our iustisication I meane, & righteousnes befoze God.

ene The true and lncere knowledge whereof is itwhich mainteyneth

Palmen and pꝛeserueth the Church: fo2 it is the knomledge ol veritie any

one ofthe life. Contrariwise, where the knowledge of our iustisication ig chiefest. Holt, there is no like no Church, no Chyift, neither is there any

ludgement lelt either of doctrine oꝛot spirites, but all is ful of of

hoꝛrible darkenes and blindnes, That we may therefoze pzeserue

and leaue this light to our posteritie, we wil take in hand, as Gov

shall make vs =_ to expound this THsalme also. 11

Amd here firtofall pe haue to note, chat the NMopbets, when Hon the pro they speak of God oz name God, do meaue their owne God, whoss phers are pzomiles & wozthip they had emongelt them, lest ye should thinks wont to that we haue any actesse vnto God by our owne imaginations _ which we conceaue of God without the woꝛd, as the Turkes, the ey def.

Jewes and the Papists do, which seke after God altogither with: cribe him.

out his woꝛd, oʒ else they transfoꝛme the wozd from the right senss and vnderstanding thereof, into a fantasie of cheerowne imagines tion, Foz the Mophets did know that the true God, although be ol him selle and ol his owne nature infiaite-and-incompzebensit ble, was included notwithstanding in the Percieseat, whersuntohe had bound him selfe by his woꝛd anddp2amile. IAlhexssoze, aTH

though they called him the Gad ofhemmu#ma pet this had they as a moze neere &p20per token of the true God, that they knewe him to haut his dwelling in Sion. MAhen they pꝛaped therfo2evnto God 0 talked of God, they dip it accozding to that soꝛme and maner wherby God had reueiled him (elf in his wo2d and pꝛomises. Albeic theresoꝛe the P2opbet maketh no mention in this place of th tabernacle o pzomises.,but Rmeth to.speah vnto God simply and without all respectthereof, vet wamust bn derstand that he speaketh ns other wise co God, then as he is fettes

fozth in his woꝛd &wozship: Like as we ought now no otherwise VVichour

to thinke 02 spcake of God, then as he is in our true Mertieseate Chr i God Chꝛist. 0 lo Chil himselfe saich bnto Philips He that socth me; - — to seeth my father. No man commeth vnto my father but by me. nor —

hen we haue attained this knowledge, then may we salely ped.

woꝛship Gog and call vpon him as he is the maker ol heauen and tarth, and so shall we vndoubtedly find him. Foz although of him selle and when he is not thus reueiled, he is vusearchable. and not to be found: pet in his wozd and pꝛamises, wherein he wꝛappeth him selle, he will both be found knowne of them that will there seke after him. The Jewes therfoze pꝛapiug befoꝛe the arke, wo2 shipped tbe trus God ol heauen and earth. Foz God byhis wo2ds had pꝛomised that he would be there pꝛesent, there would hears the pꝛaiers of his people. Euen so ws likewise lok ing vnto Ch1 ist # wozipping him, doe woꝛshiy the true God: fo? he hath reuei⸗ led him selfe in Chꝛist. Therefoze Ch ist saith: V Vhat so euer yee Shall aske the father in my name he will giue it you They there fore that pꝛap unto God and fasten not che ir eyts = minds vpon tt.

Chzitt, come not bato God, but wozship the imaginations of their dwne harts in steev.of th true God, are plaine idolaters. Foz net? ther wil god be sought no found, noz heare our pꝛaiers, but in our mercieseat Chꝛist. Mherfoze if we wil find God in deede, knowe

him as we should do, ae with boldnes come vnto him, let vs loke vn

to Chꝛist,. acroꝛding to th saying of 8. lohn: He that seeth me, seeth tuy father. Thus pᷣ wozd gathereth togither th wandꝛing cogitati ons ol our harts,vntd this only person Chꝛist God e man, to p; end we should know ththere is dz can be found no Bod without Chzitt, Dostthou not beleue(saith he) thatthe father is in me, & I in him?

In like maner did the haly Jewes pꝛay vnto God dwelling in Sion. That place who so euer neglected, although they vsed one and'theCnne kind of won je the same woꝛdes in pꝛayer which they did, notwithstanding rhey committed ivolatrie, because they did contrarp'to this commaundement, namely that he would be woꝛshipped in Jerusalem. This is then a general rule to be obser⸗ ued in all the Psalmes e in the whole Scriptures, that in the olde Teftament there was no God but in Sion: 02 in the place ofthe tabernarle, and that all pꝛapets were made vnto God sitting betwene the Cherubins. Nowe, when this temple was destroyed, God set vp an other temple, in che which he would be sought, ser⸗ ued and wozshipped. M ithaut this temple there is no God, but the deuill in steede of God, is there both soughe and founde: and therefoze men fall either into desperation if they haue an euil conscience, oʒ else thʒough hypocrisie into pꝛesumption, as did the Jdolatrous Jewes, and as our Papistes now doe, most arrogantly p2esuming of their owne righteousnes,

Hereunto doe these and such like sentences ofthe THsalmes e the Pꝛophets apperteine: 1 litt 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 ma⸗ nifest signification of the place oz of temple, as in this place:Out of the depth haue I called vnto thee O Lord, He doth not here cal the Loꝛd absolutely maker of heauen # earth, as the Turks also do, but the same God which dwelleth in Dion, whose wozd & p20miles they had amongs them, that he would there receaue & heare their pꝛapes. The Pꝛophet resteth therelsꝛe wholy e onely in the assured confidence of th free mercy & grace of God, but of that God which was in Sion, & which laid bnto Satan: I will 9 enmitie

ery cnc

betwene thee andthe seede ofthe woman: oꝛ God will not be sought by our deuiles. Which if we shoulde doe, what ould we need then th woꝛd? To what end was law why was Chzistreuetted? Behold our aduersaries the papists wherunto they are come. They pzap much. They recite THsalmes often, They sap: Pater nosterqui es in caelis, & c. But becanse they contemne the wo2de, yea and persecute it also wich might and maine, cherefs2e vnder these good woꝛdes they mainceine plaine idolatrie. So hapneth it also to the Turkes, euen then when they sap they wozship the li uing God the maker ofheauen and earth,

Fo? this cause J do so often admonish pou, that without Chꝛist ye should hut pour eyes and stoppe pour eares, and sap ye knowe no God besides him which was in the lappe of the virgine Marie and suckt her bzeastes. There this God Chꝛist Jesus is, there is God wholp,there is the whole diuinitie, there is h father and the holy Ghoft, Without this Chaist there is no God, J haue known many inthe kingdom of Antichzift, which seeking to compzehend God by mans speculations, haue hozriblp perished, and if God thzough his inesttmable mercie had not deliuereyme from this tentation, I had also fallen headlong into destruction,

Albeit the Pꝛophet (as I sapd) maketh here no expꝛesse men- The proptice tion ofthe temple, vet shal ye see how in this psalme he wzappeth praying for the pzomile concerning Chzist.Foz this is the whole argument of de remissi.

on of sinnes, includeth

but in that God which foꝛgiuech sinnes. And is this God any o Chiist in bisther then the same which sayd vnto the Serpent: The seede of the prayer.

this THsalme,that there is no saluation, no grace, no iuftification,

woman shall bruse thy head? 'Therefoze he taketh God here as a momile maker, and sheweth that Chꝛist was pꝛomised of the fa⸗ ther to be a sacrifice fo2 the sinnes of the woꝛld. And here the Pꝛo⸗ phete setteth foozth vato vs a pꝛincipall popnt of doctrine tou⸗ thing Chzistianrighteoulnes, Chzisttan wisedom and the glozp of Chꝛist. These thinges Dauid treatech of euen then, when the law was in his fall Nrength, and leapeth oucr the boundes of the law into Paradise, oꝛ rather into the very heauen ofgrace c mer:

tie. Foz why should J not call grace heauen it selfe, by the which

we haue an open passage vnto heauen, and the which we can ne: uer attepne vnto by the law, by wozkes oz by our owne endeuour,

duc rather, as a most large heauen it receaueth vs beleuing that

by adoptton.we are made righteous befoze on thzough Chzist. | itt,

The great+ nes of the tentation wherewith Dauid was oppressed.

Pereby we may see what the entent and purpose of the TH18i phetis in this THsalme, namely to teach vs the cruewaptorighe teousnes, life and saluation. Againe, to shew vs the wap how ts -escape death, sinne and the wzath of God, that out of this life we map passe ta lise everlasting, And in teaching of these things he sheweth his owne experience, and lapeth open vnto vs his owne hart, which che holy Ghost had exercised and scholed with many tentations, chat so he might attepne to this doctrine: wherein he goeth ahanthere. to enstruct vs also, The summe whereof is, that he restech mholy in the hope of Gods mercie, and in the sure trust of the sozgiuenes of his sinnes. But these — — moze clearelp appeare hereafter in expounding al the Plalme.

Tersc. 1. Out of the depth haue I called vnto chee, O Lorde,

It may seeme that the Pꝛophet vleth here moe wopdes then needeth. But he that considereth well the cause which loꝛteth him to burst out into these woꝛdes, shall fee that no plentie of woꝛdes could expꝛesse the soꝛrom and anguish of his wolull hart, noꝛ susli⸗ ciently declare his daunger, Fo2 it was nalight oꝛ common tens tation that vexed him. e complained not of th perills that he was in by the rage of Saul, by his sonne Absalon, by p false TH2ophers and others, noz of any other tentations which pꝛaceede of malice and hatred wherewith the wozld persecuteth the godlp: but he set⸗ tech loꝛth here the griefe ol a vexed and wounded conscience g che very (ozrowes of death, when a man seeling his hart as it were opp2essed with desperation, thinketh him selle fozlaken of God: when he leeth his owne vnwozthines and desertes acoused befoze God as a terrible iudge: pea when it seemech vnto him that Gov bath not onely fozsaken him, but / cast him awap foz euer, hateth & abhozreth him fo his sinnes. Thele cftations are much moze ter: ribte then chose which men commonly fall into: foz they are not without daunger of soule g; eternall saluation. Therefoze he vseth

here this maner of speech, saying: Out of the depth I call vnto

theeg&c.As if he should sap: great axe the troubles wherewith Y am oppꝛessed. Fo2 Jfeele mine owne sinnes and the iust wꝛath of God vpon me foꝛ the same, neither can J findreliefe oʒ comfort ta. ble gait —

THE TO. PSALME, 215 they molefk andere bs, chere are remedyes to be found: but this wound is vncurable, except the Lozd sendhelpe and succour from aboue.

And in dede fuch troubles as the godly are commonly erercisey withall, as the losse ol goods, wife, childzen 6 such other, may pet be ouercome 02bozne with patience.Poꝛeouer, in those which are counted inferio} sinnes,as the offences of pouth, the detect @-b10ken herted map moze easily be raised bp againe: But these afflic tions seeme to them, and are in deed vntollerable, when they feele them selues oppꝛessed with sach-hozrible and hellish cogitations, that they can see nothing else. , but that they are caste away from God fox euer. They therfoze that feele such bitter tentations, haus,,. — here an example that Dauid in him selfe felt and had experience of onen che like. Foz it maketh the centation much moꝛe greuous when to see chat they which are thus afflicred, feele that, (as to them ir seemeth) boly Dauid whichnone else doe feele but then alone. Ide mult learne there- "23xercilefoze that euen the godly haus ener suffered the same afflictions, M55." and haue bene beaten downe euen to death with the terro2s ofthe the wrath os law and sinne: as we may see here by the example of Dauid cry God. ing euen, as it were out ol hell and saping: Our of the depth doe Icty vnto thee,O Lord, &c.

But it is nat inough fox vs toknowe that we susta ine not these troubles and tentations alone, but we muste also learne the way whereby such as haue suffered the like tentations, haue beene rapsed vp againe. And here pese David what he doth, Ye see whither be flyeth in his great distresse. He despaireth noe, but cryeth vnto the L 03d, as one pet hoping assuredly to find reliese and comfozte,

Rest thou also in this hope, and ds as he did. Du was not temp. ted to the end he should despatre. Thinke not thou therefoze that thp tentations are sent vnto ther that thou shouldet be swallowed 1*herencavp with sozrowe and desperation, A thou be bzoughedowne euen ce to the gates ol hell. beleue that the Loꝛd will surelp raise thee vp vrah of god againe, I thou be bzused and bꝛoken, knowe that it is che Lozde what we which will heale thee againe. If thy hart be ful ofsozrow and hea⸗ ought to ds, uines, looke foz comfozc from him who hath (aide, that a troubley spirite is a saerisice vnto him.

It is expedient alsd to haue some faichfill bother at hande; which may comfozt vs in these bitter conflictes, Foz God would thatin his Church one should help to comfaze an _ as mbers

knitte togither in one body: and he hath pꝛomiled that when two are gathered togither in his name, he will be the thirde amongest them. And doubtles nothing comfoztech an afflicted conscience so much, as to heare some godly bzother declaring out ofthe woꝛd of God, that such terrours and afflictions are sent of God, not codes stroy vs, but to humble vs, therby to make vs to acknowledge che great mercy of God offred vnto vs, and torecetue the same with thankful harts, But if, in this distresse we be destitute ol the helpe of such faichfull bꝛethꝛen, we muff then doe as David vid in this place: that is, we must cry vuto the Loꝛd, # pꝛay as this Plalme teacheth vs. Mherein pe see such sozrowfull and bitter sighes as liuely expꝛesse in Dauid the great anguish of spirite: from whence floweth such plentifull matter ( and pet nothing superfluous) ag compelleth him, not onely to sap, that out of the deepe depth he cryeth and calleth vnto the Lozd, but he puttech the Lozde also in minde ol his pzomile,therebp to moue him the rather co giue eare bnto his pꝛapet.

Verse. 2. Lorde heare my voice: let thine cares attende to the voyce of my prayers.

He speaketh (as J haue saide befoze ) to the same God whose seate was in Jerusalem,likeas we now speake vnco that God, and call him father whom we knowe and woꝛship in Chzift alone. On this God with deepe sighes he calleth, that he would with the eye ol mercie looke vpon him and gratiously harken vnto his pꝛayer. But if we thinke that we can not pꝛay with such a minde oz with

Dauid in his such feruencie of syiric as these wozdg doe expꝛelle, we must con:

rentation

did nor thu

pray.

sider that Dauid him selfe did nat thus pꝛay in his anguish and in

5 the extremitie of his tentation. The minde oppzessed with terrour and desperation , can not pꝛay so long as such desperate assaultes

doe endure, but burftech out rather into blasphemy a murmuring

against God, and can not thinke wel oz reuerently of God. But

when the extremitie of the conflict is past, thẽ beginneth this cry⸗

ing vnto God and this vehement desire, which the mind befoze opp2efsed with anguish and sozrowe,could scarsely once feele. It helpech an afflicted conscience also very much (as J haue said) to heare some faithfull bzother with comfoztable erhozcation coun⸗ sel out ofthe woꝛd of God, saying on this wile: Bzocher, why art

thou

Whether pe coulider his life and his faith, oz the witnes pꝛonoun⸗

THE - 120, | PSALME, 217 thou so heaup harted? Doelt thou not heare that God will not the Singular c6death of a sinner? hast thou foꝛgotten that God commaundeth thee — to beleeue in him, to trust in him? Looke vpon the first commaun- — : dement: What is it, whacrequirech it else, but chat we shoulde woꝛship God in faith and hope? CUhy then shouldest thou not trust in his goodnes and mercie? Aby shouldest thou despaire? This is to heape sinne vpon sinne: and whereas thou wast a sinner be⸗ foze in the second table and in the inferioz 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 tncredulitte,#c. {When the heaup and troubled conscience is thus earnestly stirred vp to a stedfasthope and crust in God, and to the conũderation of Gods great mercie and goodnes towardes the penitent and afflicted, then beginneth co arise some sparke of faith and groning of the harte, bursting out into these oz the like woꝛdes: Oh that I conld, These vaspeakeable gronings the spi⸗ rite helpeth, and at the leugth there followeth some feeling al te⸗ lefe & comfo2t. Fo2 God can not reiect oz neglect these gronings, Olchese gronings we see a shadowe, as it were, in the first verles, — — doest thou grone? why art thou heauie? Harken what ollo wech.

Ferse. 3. If thou Lorde wilt streitly marke what is done amisle, O Lord who may abide ic?

This verse in our diuinitie is well knowne, neither doe I seee David prahow either our aduersaries, oꝛ Satan him selfe tan auopde it. Foz #4 iis what can they sap? oz what haue we here that may moue vs anp 5. — wap to doubt? As fo Dauid, it is witnessed of him that he was & and his iniman after Gods owne hart: and in deede he is a singular example quues not to all posteritie in all kind of godlines, Foz although,thzough the — 1 murther of Vrias and his adultery with Barsabe he is not with. geg out repꝛoch, yet how great was his humilitie when the P2ophete — rep2oued him, and how feruenc was his faith when he rapsed him ot workes bp againe / Beholde mozeouer his singular patience in affliction, b<forc God. bis carefull and coutinuall trauell foz the amplifping and adnaunring ofthe kingdome of God, of the true seruice and wozship of

God, That should I say moe? Dauid hath not many fellowes,

The Papistes acach that whichthey them selugs doe not.

ted al him by the Lozdehiniselfe: and yethenotwithfandingss excellent and so holy a man is compelled plainely to confesse his imperfection;saping: Ifrhow-Lorde wilte straitly marke what is done amisse,O.Lord, who may abide it? Js not this then-absolutely to deny all the righteousnes, puritie holines of men, what fo euer they be? Likewise in che 31, Plalme thus he speaketh e⸗ uen of those whom he callech godly and holy: Foz this shal euery one that is godly pꝛay vnto thee, that is, fo pardon and foꝛgiue⸗ nes ol their sinnes. There are they then that so highly excoll the righteoulnes of woꝛ kes, seeing that Dauid him (elfe in the light of God simply renounceth and reiecteth his wozkes and all manner ol tighteousnes, and onely destreth that che Lo would not streit ly marke his iniquities.

But in deede our aduerfaryestalke now somwhat moꝛe mode rately in this matter chenherecofoze they haue done. Foz they doe not now deny that faith iustiftech, but pet they sap that · that faith which iustifieth mult be furnished with charitie. Thus like pies # parrets they chatter and pꝛate that then them selues doe not-vnderstand. But furnish faith how so euer pe lift; pet is this a gene ral sentence; If chou Lord, wile straitly mark what is dono amisse, O Lord, who, who may abide it? Surely no man liuing. Fo2 if any man has bene able to abide it, then Dauid, no doubt, had bene alle, being so holy a man, so perfect in che wozd ofthe Loꝛde, so of ten and so many wayes exercised and trytd with afflictions, ta confirme and stablish him in faith and in the feare of che Loꝛde. Foz J doe not thinke that emongest all the Papistes there is any one su impudent, that will not thinke him selle farre inferjour ts Dauid: and pet Dauid saith, that righteousnes commeth not by wozke$. Foz; sapth he: If thou wilt marke what is done amisse, no man. shall bee able to abide it, or to stande in thy fight, O Lorde, |

Urherefoze let no man trust that by his owne merites 02 righs teousnes he shall be able to stande against the terroz of death and the iudgement of God. Neither doe J suppole that emongest our aduersaries thereis any suche as dare pʒesume to enter into the iudgement of God trusting vpon his owne righteoufnes: and yet they teach,commaund and exhoꝛt other so to doe. But we teach a contrary doctrine,leading the Church from this false crust, to a trust and confidence in the merite and death of Chzist,and faz 0008

Gens

caufe they eondenme bs as -heretthes, Js not this extremematice? They will not doe them selues that they teach other to doe. Fo? when death cometh, they dare not crust to their owne merits, und pet will they fozce other so to doe, az most cruelly condemne them fo2 heretikes. Thus we are taught by the experiente ot all such as are notbtterlp vopd of vaderstanding, that no man liuing, -ouercommeth by his owne wozks oz righteousites in Gods sight: and pet the whole nature ofman, when it is not vnder tentation, still looketh vnto woꝛkes and seekerhmeanes how it may by them -please God. But here is sec foꝛth vntovg a simple and a plaine doctrine: Jfthou Lozd will marke what is done amisse, none Hall

be able to abide it (ho would then defire-co enter into iudge⸗ ment, that he may be ouercome, condemned x cast away foꝝ euer.

This is therefoze the summe and effecc of all togither, chat we We must rest all(Dauid, Peter, Paule, bc.) were bozne, that we are, that we live onely & who and we die sinners, But this is eur glozp, our health and salttie, ) Tea che that when by the Golpel we be inttructedol the mertie ol Sod and ggence of merite of Chꝛist, we leape ouer che boundes of the la we and out of the mercy of our owne wozkes, as it were into an other wozld, and into anewe God.

ligbt, and comming vnto God with boldnes, we lap : O Loꝛde, we

can not contend with thee in iudgement, we can not dispute with thee as touching our righteousnes 02 vnrighteousnes: but if thou wilt marke our iniquities, ił thou in iudgement wilt demaunde whether we be righteous, then must we needes perish. Mherfoꝛe we appeale from thy iudgement, vnto the thꝛone of thy mercie. It we haue done any thing well, it was thy free gift alone, Looke vpon vs therefoe with the eyes of thy mercie, and not with the epes ofthe iustice of thy judgement: Fon if thou doe not pardon dur iniquities, and close thine eyes that thou behold them not, we {shall not be saued, ec.

This light ol doctrine we see that Dauid followed euen in the | darkenes ofthe lawe. But our case is nowe much better,fo2 as — much as we ser these thinges clearely sette befoze our eyes inthe ene rem newe Testament. Foz what teach we else at this day, but that on of Gnnes: we are saued by fapth alone in the death and blood of Chꝛist 7 that Therefore by the merite of Chzift onelp, our stunes are couered and taken oaely faith away, accozding to that saying: Blessed are they whose sinnes —— by 0 are forgiuen. F02giuenes of finnes then is that heauen vnder the — Which due dwell thzough our trult and confidence in the merite of lusussech x

Propitiation or mercie what it is.

Chꝛist. For he that beleueth, shall not be condemned, but shall passe from death to etemall life. Dauid addeth here no expꝛesse mention of Chzist, and pet because he hopeth faz mercie, therefoze he lokech straight to this mercie seat that afterwards should moꝛe clearely be reueiled in the new Testament, Foz pe see that he sir: nifieth no lesse, but if God should marke his iniquities, he must needes dispayze. Fo without remission of sinnes 02 knowledge of grace, what haue we to ret vppon? That safetie may we finde? They thereloꝛe that put not their trust herein alone, that by the death of Chꝛist their sinnes are taken away, and Gods eyes closed

chat he wil not see their sinnes,must needes perish, Foz this onely

do the Scriptures set fo2th, that our life resteth wholy and alone⸗ ly in the remission ol sinnes, and in that the Loꝛd will not see our

sinnes, but in mercie couereth them, and will not remember them

oz lap them to our charge: So that we must acknowledge & con⸗ fesse that we know nothing but the righteoulnes of Chꝛist: Not that we should not now wozke and bꝛing foꝛth the fruites of a holy life: not that there is no sinne in vs, ox that God doth not hate the same: but because God sapth and pꝛomileth that he wil not marke our transgressions, because we beleue in Chyist and put our trust in him. This shield whosoeuer holdeth out fo2 his defence, and hi⸗ deth him selle vnder it, them God accepteth as his childzen, be⸗ cause they haue a Sauiour: but they that haue not, are dꝛiuen to despaire. Foꝛ what can all their woꝛkes, their merites, their righ· teousnes doe, seeing Dauid sapth: If thou marke our iniquities,

O Lorde, who shall be able to stand inthy fight? In this verse.

therefoze consistech alcogither, which hereafter followeth, Ferse.4. But mercy is with thee, that thou mayst be feared,

This mercis thou shalt not find in Moises, in the lawe oz in the woꝛks ofthe law, not in Monkerp, not in a strait and painful life, not in almes deedes, gc. Bꝛieflp, this mercie thou shalt finde no where, because it is no where, but with the Loꝛd. ercie therefoze

is not our merite 02 our righteousnes, but it is the free pardon ol

our sinnes by Chzistalone. Which mercy, although chou shoul⸗ dest afflict and punish thy selfe in a Monastery a thousand yeares;. oꝛ doe neuer so many, so perfect oz so holy woꝛkes, thou shalt ne⸗ uer find, as the conscience which euen in a most ftreit and holy -

feelleth desperation, doth sufficiently witnesse. But herein alone

the conscience findeth ref and comfoze, whenalcogither naked & without any addition of her owne wozthpnes,it committeth it self to the naked and bare mercie of God, and saith? O Lozd, Jhaue thy momise thatrighteousnes tommeth of mercie alone, whiche righteousnes is nothing else but thy free pardon, that is to sape, that thou wtlt not marke our iniquities.

I commend therefoze vnto pouthis definition of righteoufnes which Dauid here setteth fozth,that to marke sinne, is to condẽne. To marke Againe, not to marke sinne, is to tuskifte oz pzonounce a man righ- — teous. And this is true righteousnes in deede, when sinnes are not T te marked, but pardoned # not imputed. Likewise in an other place gumes * hat also he deline th a blessed man: and Paule allegeth the same vefini- ic u, nition very aptly:Blessed is the man (saith he) to whom God imputeth not his sinne. He saith not: blessed is the man which hath no — vnto whom the Loꝛde doth not impute that sinne whlch he hath, as here also he saith: IU hen sinnes are not marked. These testimonies must be diligently collected and noted, that we may ser how char this doctrine is founded vppon the holy Scriptures, and that all che confidence and trust that man can haue in the righ⸗

— of wozks oz of the lam, is vtterly cut ol in the iudgement od.

Foꝛ this doctrine maketh all men altke', and befoze God lea The doctrin ueth no difference. Foz if by imputation onely we be righteous, it os withicaufollowerh that not one ly we be all sinne rs, but that also there is no ©, — dilftrenee betwene the learned # vnlearned, the wise and the imm ple, the married and vnmarried, the Pꝛince and the plowman, ec.

Fox this difference of degrees in the tudgement of God auapleth nothing: but this onely auaileth be soꝛe God, that our sinnes bee soꝛgiuen. Wherfoze if this doctriue had bene heretofoze diligent. ly taught, all Ponkry # furh other miffrous kinds of life had not bene bꝛought into the Church, which the foolish people hath beleued to be moze holy then others. Foz what soeuer kinde of life a man be in, this is the condition of vs all, that we haue neede ol foz-

| of innes,as Paule teacheth inthe Actes, where he shew⸗ , , eth that God suffered the manners of our fathers, like as a good hulband snffereth and beareth wich the manners of his wife, the maister of his scholers, the P2ince of hi s subiects. Now, if this Linil] life haue neede ol luch dilcretion and moderation, that men

Hould-nothe alwayes extreme and-rigozous indealing one towards an other, how much moꝛe neede haue we, that God shoulp

beare wich vs in this our great weakenes and'coruption?Jf God

should deale sharply with vs, then houlo our transgressions dap⸗

ly and continually moue him to marke straicly, and sharply to pu

nish vs. But he will not marke our iniquityes. This he requireth,

that we beleue in Chyist, Then will he beare with vs, then will he winke at our weakenes , and pardon our transgressions , yea:

in respect ofour faith in Chꝛist, be will acceptvs as righteous,

Thus David turned him selfe from desperation; to an assures

hope and trust in Gods mercie. Fo2 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 vpponour sinnes cnely,butmust Nals webe locke vnto the mertieseste: Do that, albeit we ban not deny but Sones we Chat we are sinners, pet the remission ot sinnes we map not des must looke nye. And why is the remission of sinnes pꝛomtsed, if sinners may vato the not eniop the same? Pozequer, in that David speaketh of mers Mercicleat. cie, he confelleth that he ia a sinner, and that mercic-pocth'p)onerly pertaine vnto him. But thou wilte say: Sinnes make a

man vnwoꝛthy to receaus mercie at Gods handes: therefoze let Dauid, Paule and Peter hope fo2 mercie, as they which are ho: ly and wozthy to receaue mercie, cc. Such cogitations flpe theu

tuen as a zesent popson and destruction of thy soule, and thinke rather on this wise; Because J am a sinner „ theresoze remis·

sion of sinnes pertaineth vnta me. TWherefoze J will not def paire, I will not suffer my selfe to be (wallowed vppe with beauynes: but I will turne vnto the Lozd, who hath pzomised mer tie, who also.hath commaunded that J should trust and beleue in

bim.

Thus Dauid setteth foʒih inthis verse t he summe and effect of all true Ch2iftiandoctrine, that sunne which giuech-light vnto the Church. Foz whiles this doctrine standeth, the Ehurch shall stand and flourish, But when this doetrine fapleth, the Church

This doarin mult needes faile and fall tu ruine. This doctrine. Jdoe so often of Christian and so diligently repeate, fo: that Satan desireth and serketh

zighteousnes thing sa much as to plucke the knowledge thereof out of all mens the deuill hartes. And this is the spectallcause of albthe troubles which he

mobe dead Hrreth vp either publikely 0p-ppiuately.. We see what mischiefe

prrsecuak. he hath bzought into the Church by Schilmes aud factions —

onelp in that menromending and ftriuing fo2 newe matters haue almost fo2gotten this articles but many also offended chzough dil · sentions and disco to loth and contemne the same. 4 It is therefoze the part of a faithful THastoz not to suffer him selte | by such offences tu be remoued from this article: but with an in

uincible constancie and continual trauell co set fo2ch and aduance

the same.Poxeoner, hom oftencommeth it to passe, that in-those

also which ate cast downe with the beholding and consideration of

the law and their owne sinnes, this article of the foxgiuenes'of

sinnes, is either loft oꝛ else in greatdaunger , David cherefoze in

this THsalme setceth sozth (as hereafter we shall heare) not onely

bis owne experience, but also exhozcationg and pzomises,wherebp it may qppeare that he.carefully traueled fo2 che pʒeseruation of this doctrine, And in deede thegreatnes ofthe daunger aught ta firre vp a caxefulldiligence in this behaife, and daily coencrease the same in vs, Foz where this doctrine is lost, the mind is ouerwhelmed with all kindes of tentations.

So when in Papacie this article mas lost, what was so mon ftrous, that was not gladlyhearde and receiued of all men? The impudencie ofthe Ponkes e allthe religious rable was so great, that (J am ashamed ta speak it)there was not, in a maner somuch as the crackeofcheir foule panch, but they would haue men to re⸗ uerence it. But contrariwise, where this knowledge is reteyned and this doctrine pꝛeached, all heresies may easily be ouerchzown, And hereof the Papacie is a notable example, which by the pꝛea · The only de ching and publishing of this one poynt of doctrine is now vanqui⸗ cine of wshed and banished out of mens hartes. Fo; although pou repꝛoue — the life of the Papistes aud speake against their whoꝛedom, cone- he Papacie. tousnes, ty2annp and such like enoꝛmities neuer so much, and by The workes the euill wozkes ol the law detect their umpietie, pet shall you no⸗ pf the lawe thing pꝛeuaile: Foz all this the Pope doth not fticketo tunsesse, ce cuil _— as in deede he tan neuer deny bis manifeft abominations. But, 717 Fe and our kingdom notwithstanding is holy. is ascribed

In like maner the deuill, in the lawe and woxkes cannot be vnto chem. conuicted. Foz he can therein so handle him felfe, that he wif easily bzeake out, as it were thz2ough a spyders webbe, and 1ofe nothing of all his power. But then is he ouercome in deede, when the doctrine of fapth is diligently and truely taught, aud

that the Papistes haue not onely loft, but also haue defaced with their filthy doctrine and apinions, both Chzist and the true maner Howe the | Of luttiicacion.Afwe sticke to this ankerhold, both the Pope and Pope & Sa · Satan shall be put to flight. Foz if their doctrine be once conui⸗ tan are put cteg ag false and erroneous; they haue nothing ta defende them wiight. felues withall. Wherfoze,endeuour pour selues with all diligece, that this doetrine may be al you both well knowne & surely stabli⸗ sbed in pour harts. And let none be sd arrogant as to think, that he hath atteyned the full # perfect knowledge of this heauenly wises dom. Foz so long as Satan, the wozld and our owne reason can do any thing, we shall neuer be perfect in this knowledge: And be⸗ tause we are as it were souldiers placed in the fozefront of the bats taile,therefo2e we are in daunger ot many perills: which webe | stand; it is not in the power 02 wisedom of man. God dealeth The summe and effect therefoze of all these woꝛdes: Becduse not with vs there is mercie with thee; is this, that God will not deale with vs — 2 accozding to the lawe, because we likewise should not deale with: fore we may bim 80co}ding tothe law, but say with the Publicane: Lorde be not deale mercifullunto me a inner. They that goe bepond these boundes with God gf grace, and leauing this rich and ample grace, mil dispute ol the 2 to jam and woꝛks, calling to account what they haue done and what thelan they haue left vndone, the further they go, the deeper they plunge them selues in hell. I sap not this without good cause. Isee what hapned to good Bernard, whom if you examine wel, vou shall find him contrary to him selle. Fox when he treateth ol faith with an inward feeling, he teacheth Chzist purely, he ftirreth vppe mens hartes to the loue of Chʒist effectually, and setteth foꝛth his bene⸗ fites sincerely, then smelleth he ol uothing else but roses and hony. But contrariwise, when he disputech out of the law oz ofthelawe, then reasoneth he no otherwise, then if he were some Turke oz Jewe, which either knoweth not Chzift, oz plainly denieth him;

Doo is (t-likewise with allothers that take vpon them the office of

teaching and pꝛeachiug: Foz when they speake with an inward feeling and pꝛaetise, and are not caried away with disputations & tontentions, then teach Chꝛist purely. But when they euter into the discourse of the law, they so dispute as if there were no Chꝛist which had instituted the law, yea, which with his owne blood had purchased the remission of sinnes. This doe we allo lind to be most true when we fal in matters ol che lam e mens traditions, Ther

Knc tha! the | gri mr and Jer and the ng ken this kon our sha eal the

me we mul stand fast; in:chis, Paradise o heauen of grace: and bene nofurcher, thar we may remains in his sumple confession of

David: V Vulithee there is mercie.

But why doch be ande mozeouer: Tharthoumayest befeared? Fozldchco set foꝛth vnto vs what they are against whome he fighteth, and to giue a further light to the fozmer sentence by setting

mayst chalenge this title vnto thy selfe, that thou art mercitul and si fo:gineft sinnes. Foz in that thou shuttest᷑ all vader merep, and lea uest nothing to the merites and woꝛkes of men, therefoze thou art

Hypoecrites do not feare

bus presume: foꝛth che contrary: As it he should say: Jhaue learned by expert- — | ol ence O Loꝛd, why there is mertie with thee, why ol right thou arr we presume, but

seate.

seared. But if all things were not shut vp vnder thy mercy, oz that we coulde take awap sinnes by dur ownepower, no man woulde feare thee, but the hole wo2ld would pꝛondly tũõtenme thee, Fox

daily experience doth witnesle, that wheresoeuer this knowledge ofthe free mercie of God is not, there men walke in the pzesumption of their owne merttes..

Behold the religiaus man, but espectally the Minoꝛite (which

kind ol men I haue alwayes abbozred aboue others fo2 their intolerable pꝛide): He because he hath a rule and a lawe whetunco -

be must frame his life,linech without all true feats of God; @ walketh in great securitie. Cry fewe there be which come roche rue Knowledge of sinne,ozhaue any feeling of desperation; Foz they

that feele desperation,are glad to heare, that there is mercie with

the Lom. But these men doe persccute this doctrine of merey,freegrace, aud foxgiuentes of sinnes, with fire and swozd. Foz the na urs ol che law is this, that it maketh men pꝛond, pꝛesumptuous and contemners of grace, as Paule notably setteth fooꝛth in the Jewes, Rom. 2. Thou art called a Iewe and restest in the lawe,

and gleriest in God, gcc. They that are such ate not moued with

the authozicie ofthe Apofties,noz with the miracles of Chꝛist tai⸗ aer rannte lise-bacars asvnsensible a8 stones. Fo) in this

shall enter before you into the kingdom of hrauen. Fo they are rasily perswaden, that they are sinners, and that they haue nerd of the free mercie of God soꝛgiuenes ol linnes, — contrariwise

| ey persocure eref070 bo tommit a double sinne,moze greeuous thenthe Publicaties: nd our Sauiour Chzist sapth well of them: Harlots an Publicanes-.

Righteous

nes cõmeth

God raketh

oulnes.

To trust in

lose God, & to shut aut feare.

: Annas;Calphase th other Pharises, wh chey beate these things, dot laugh and girne there atze can not abide tobe taughe of any,

of grace only

A: COMMENTARY YPPFON

Now foz as much as perteineth vnto them both, che Lozd hach

detreed, that righeeousnes should not be estemed accoꝛding to our

wonkes, but simply accozding to mercie & the remifsionof sinnes. Fon ifrighteousnes should come of woꝛkes oꝛ ofthe lam, then ep ther desperationmust needes follow, if the lawbe not perfectly obserued, oz else pꝛesumption if it be obserurd. Jndesperattonthere is greater feare then should be: in pꝛesumption there ia no fate at all. There soꝛe the meane betwene them both is this, that God shutteth vp al under mercy, Notwithstanding he cakech not awap

not away the the law: Fo without the law this life can not continue. In what a le, and yet miserable state should the common wealth be, i murthers;avultedae las aualleth nothing

to richte- nishment oz execution of law *THazeouer, the wozkes-andexerci-

.rfes and robberies should be committed & permitted without pu⸗

ses of he gadly must he guided & oꝛdered by the moꝛd of God. Fox this purpole God will haue the law to continue, and accountethyit Foz an help obedience in those that doe beleue. But as touching. sinne, be commaundeth that we should cast away all crust and confidence in the law, and put our trust onely in the mercie of God set foo2th vnto ba in Chʒist Aesus crucified so aur sinnes. By this

meanes ppesumption is taken away and feare remaineth:not such

afeare as is inthe desperate, but such as we fee in good and well.nurtered childzen cowardes their parents. No Ponke therefoze. shall be saued because ofhis oꝛder oz strait life, I likewiseshal noe be saued because J pzeach Chzist with carefull diligenee & faith full endeuour.. The Pꝛince is not saued because he faichfully go⸗ uerneth and defendeth his subiectes. But as touching thePonke, pou map easily pꝛoue this to be true,-Fo2 that kind ot life is altogither contrary tothe wozd of God. But to teach and instruct the Churches, to gouerne the common wealth, are in deede most holy and excellent wozks, and yet are they the wozks ol the lam, which ol them selues u ing either desperation oz pzesumption, Wheres code, thauqb tbese uo ks he neuer so perfect andholp, yet is there na saluation but in this alone, that there is mercie wich the Lo, that he may he feared.

workes, is to. MAherefoze God hath iuftly shut bp al vnder sinne, that he may

haue mercie vpon all. Fox il pon leaue any thing tau the nature ol man wherby he may deserue the fauour of God, nu man will feart

i wozship God: but all men mill come vnto God ag the Ponkes doe withebeir abstinence, pꝛaner, obeditute and such like. But by this meanes God is loft, and the all of mans hatt is wozshipped insteedeof God. Foz whiles the Ponke thinketh to please God The Mone with his hem pten girtl e ( wherwith he ought rather to be hanged thnketh that vn un a tree, chen girded):whiles he thinketh, bpthe obseruati- bis hempten on of other traditions to please Gods, doch be not depart from the N | true God,# set his owne imagination in the eve of God,whiles 00 he is perswaded that God thinketh p same that he imaginech? Of the righteousnes of the lawe there foze followeth plaine idolatrie, which imagineth a strange God, and loseth the true God. Fo the true God is p2apiriation and mercie chzough Chzilt. But such as glozy iu their wozks, would make their wozks pzopiciatozp and. auadeable to deserue grace.Wherfoze-God reiecteth all wozkes, ene uber and setteth fozth his naked and bare mercy,that he may be feared, woe righreand not contenmedof the pzesumptuous, hereby taking awap all ousnes is not - cause of pꝛesumption. | belened.

Let vs learne then out of this verse 02 this general poposicivn, that when the doctrine of the remission of sinaes, of grace oz p2opitiation is lost, it followeth that in steede thereof Joolatrie wut needes reigne. Foz take awap grace 8 the feareof God also, as 5 Pꝛoppbet saith, must ncedes followe. And what is it else to feare God, but to reuerence & to wozship God? also to acknowledge 2 he itz ful of mercy goodnes,+therefozeto obep hin? This God did Jlose when Twas a Ponke and walked in the confidence of | mine owne righteoufies, Fo) by experience J am able ta pꝛoue, that ol the most perfect righteousnes ofthe lam, there can nothing cile sollowe, but either desperation, which is moze seloom, oz p2e-: sumption, which is moze common. Fox the nature of man and the dewill can not beware, but they must needes pꝛesume.

Thou wilt sap then: Shall we not keep the law? shall we not * doe gredues? ves verily we are bound to doe them. Foz God ||. — therfoze hatiya church in the woꝛlo, therloxe hath he ozdained com in f 4... mon mealths, sotieties # samiliea, that in no place there sdould be not nul be. wanting occaston of wel doing, But who is he, that whenhe hath done these chings to y vttermast of his power seeth not how much impuritie e vnelefines remaineth especially if he should ding bis wozkesfozth into th ight # presence of God. TWherfoze our redfption cunsistech wholy and alonely in the mercie of God,which we.

Grace maketh vs chil. dren: but workes make vs lerpants.

The conseences or — which follow vpon the do Qrine ser

forth in this Psalme.

218 A COMMENTARY von

<10ughwozkeome | vnp2ofitable seruauntes, though gracewhich is giuenbp Jesus. Chzilt, are made chilazen, loh. r So the true feare, true wozship,! true reuerence, pea and the true knowledge of God restechonely

mercifull bnto vs. To thts leruiceof God, desperation and pꝛe⸗ sumption are moze contrary, chen fre and water, But because che law bꝛingeth eicher desperation oꝛ pzesumption, there soʒae it fol-: loweth that by the law there is neither rigbteousnes noz true wo ·

sbip of God. Notwithstanding the law conteined in ther. cam⸗ maundements must be kept. Foz he that ruleth, must rule with di⸗

ligence. and he that is a subtect must obep, There is emonglt men A differente of degrees and persans, Notwithstanding all de owe a reuerence and obedience unto God, and with faichfull diligence

must doe what in them lyeth. But becaulc these are wozkes of the law, we are by them no better ihen seruaunts, and fo2 them we receiue a reward of pꝛomise couenant. But bo grace we are made

child en; heites of the kingaom, The woꝛks chen that follow,do not make vs heires and childzen;buc are doone of heires and chil⸗ dꝛen, as a witnes of thanks giuing and obedience.

Wherfoze I cõmend vnto pou these consequences, that bert no mercie is, there is no God: Also, where no God ts, chert is no mercie. Like wise, where is na mertie, there is no feare ox wozthip of God: Pra there remaineth nothing but idalatrie and the righteousnes of wozkes. These things, whiles the lam and nature doe rule and reigne, can not otherwise be. Mherefaze all Poperie, all Mahomatisme, Judaisme and Ponkerp,with such like,what lo e⸗

uer, which doth not know and vnderftand this pꝛapitiation g this mercp, is nothing beloꝛe God but plaine Jdolatrie, albeit in hem it seemeth neuer so glozious..' m withoutchemerepleare there

can be nofeare of God, but mere pzesumption, '!'*! 14514 5 Chziftian doctrine therefoze doth not deny good bbs, ass our

aduersarpes falflp and malictorslp repozt ofvs: but it teatheth that

God wil nat straitly marke our iniquities, but this he requireth,

that we beleeue, and trust in his mercye, because there is mercit

with him that be map be feared and continue our God. Who so euer then doe beleeue chat God is-mercifull and fo Chziftes sake, doe yeelde a reasonable seruice onto God, they

Eine not with God about the lam, wozkes and righteoulnes , but

casting

'foxgginech finnes-

' THE 130. © PSALME, 229 nasting atnay all crust and confidence in them selves, do fearc him becanse.of his mercie. and so are made childzen, which doe-receiue the holy Ghost and beginne to doe the lawe. Ol this doctrine the pꝛactisea and exhoztattons doe nom follow,

* Feealtacui this Lead: — soule waiterh and I tm Je trust in his word. 1 | pa 4

Here is plenty of woꝛds, an pet nothing superfluous:fo2 they helpe to amplifie and set fozth the matter moe liuely. First he set⸗ teth foꝛth him selle in this THsalme soz an example of that doctrine which he destreth to be pꝛeserued and retepned in the Church, and be p2apeth that he may be heard. After this, obteyning mercie, he perceaueth that he was heard. Nowe there soze he addeth mozeoyer an exhoꝛtation, whereby he skirrech vp him selfe constantly to perseuere in this knowledge of grace, and not to suffer him selse by any meanes to be ledde awap from the same. As if he sayd: J know that chers is mercie wich the Lozd, This pꝛincipall arti⸗ cle I baue in some part now learned, and some experience I haue had thereof in mp lelfe. Now this remaineth fo2 me to doe, euen to waite upon the Eozd(that is, tu trust inthe Low), & conftant- To waite on Iy to continue in this knowledge, that Imap find comfoze & con- — _

solation in that mercie, which by experience J haue pꝛoued to be h Lord. wich the Lozd, and that I may hold fast this hope of mercie foꝛ euer. |

The P2ophet sheweth mozeouer in this plate, how easily men The mindes are caried away from this knowledge, to contentions and disputa- —— — tions, either publikelp oz pꝛiuately. When we tooke vpon vs the ** — — defence ol true and sincere doctrine, and were in a goodly fo2ward- tha knownes thereot, at the first we were much troubled with leditious per- ledge of sons, with Anabaptistes and other seetaries. With these spirites grace by diswhiles we contended, our fozmer exercise and diligence infecting Pons & foxth this doctrine was almolt soꝛgotteu. Fox the truth is not lot by teaching, but by disputing and contending, And this euil com This inconmech by disputations and contentions, that the mindes of men are venience out thereby as it were pzofaned;and being caried away with the heat 8 thereol, they — hinges which molkof all they ought {.cj.. to regard. Do Eue i t adise, as long as the stoocke to the com · maundement of God, endured constantly — when she was mo⸗

ued bythe Serpent ta reason and doubt of the counsel of Gdd con ccrning the fo2bidden fruite, she was ledde away from the wozy and fell from God. Man eouer,Satan wech that the gates-of hell are not able to ouerch2ow this doctrine:: Therefoze he labou⸗ reth by subtile and indirect meanes to bzing that to passe, which directly and plainly he dare not attempt. He stirreth vp croubles and contentions in the Church, which when wich godly ʒeale we goe about to repꝛesse, he w2appeth vs also in troubles befoze we beware, and by litle and litie he leadetb vs fronrthe care and consideration of this doctrine. Ce mut fight against heresies and he⸗ retikes (Ai graunt) : but pet so, that we be not wholy occupied therein, and so fozget oz neglect this doctrine. This daunger Dauid expꝛesseth in setting fo26h his awne erample so effectually. As ifhe sayd: It is a hard matter ta ahide stedfastly in this voctrine. This shall be cherefoze mp onely tare and endeuour, tuen to wait vpon the Loꝛd, and to beware that this doctrine be not taken from me by anp meanes. | Wlherehe layth: My soule waiteth, it is ap2oper spcech ofthe Hebzewes. and is as much to sap, as with my whole hearte J wayte 92 will wapte bypon the Loꝛde: foꝛ it is an amplification of the foꝛmer wozdes. Pe sayth not onely that he will wapte on the Loꝛde, but he addech mozeoner: with my whole hart J will wapyte, to signisie the vehement desire he hath, that this doctrine might be pꝛeserued and matntepned, But this specially is to be Our waiting Marked which followeth:1 pur my trust in his word, The Jewes, & our hope the Pope and other heretikes sap, that they also doe crust; But

cs map be called trust, but in deede it is nothing: fo we map not grace. depart from the vocall worde. Foz if wesodoe, what certeintie E:6 the writ-.Can we haue of God, especially seeing that God hath giuen his ten & exter- worde, oꝛdepned Ministers of his wozde, Pagistrates, Pas nal word we rentes, qc. to this ende that we ould followe their voyce speamay-not de hing to vs out of his holy wozde, and commaunding vs to obey „their authozitie?

either publikely to take away the wozd,02 pꝛiuatelp to hinder this

must rest on they leaue the woꝛde and followe their owne imaginations, This

i} The pꝛophet lignifieth here allo another tentation G which all they doe fall into that are not diligent in holding fast this know ledge of mercie. Fo2 this Satan seeketh and husily goeth about,

hope in those that e

Datramentes, and pet notwithftanving he sufsertd him selle to be led de away to nilgrimages, rules, vowes; superstition, olatrie, ec. Ahat trouble me haue had with sectes, we haue befoꝛt detla⸗ red. And who is able to recite the tentations wherewith men ate pꝛiuately assailed tempted to depart from the woꝛd, to sttaunge opinions which reason deuiseth and ima gineth. Do great a mat; ter is it to auoyde these subtile sleightes of Satan. Dauid sapth therefoze: I will not sufler my selte co be ledde from the woꝛd, dut inthe woꝛd J will crust foʒ remission al sinncs., and wil not frame my faich after mine own imaginations, but aster the wozd. There is then a double tentation, against the which the Pꝛophete by his owne example, armeth vs. The first caketh hold ol chose which do Tu. - imagine vnto them selues a faith, and take away the wozd, as the tentation.

pꝛophane and godles spirits doe. The secande folkoweth those which haue the woꝛd and lay no holde on it, but are ledde away to The second wolatries, and such are the Papistes. But there is yet a third ten tentauon· 6s flower is the lozest of all, against the which Dauid speaketh as

Ph. 6: My soule wayteth on the Lorde stom the morninge

watch, euen vnto night.

Ihen Satan cannot pꝛeuaile by plaine and vfrect meancs in The turde tempting vs to foꝛsake the woꝛd and follo we our owne imaginati⸗ tent ation. ons; as the heretikes doe: retaining the wozd co turne co Jdolatrie, as the Mapistes doe: then he goeth abaute to make vs weerp ok all togither and veterlp to giue ouer. Wiherefvze, we must not V Ve must onely haue a good courage that we map obcaine the victozie, but — — 4 we must also continually withitund his sopce, envure his assaults, tg e neuer suffer our selues tu be ouercome by his impoztunitie, Fop an. — the oftentimes we see that dy long continuance they are ouercome, importunity whom no troubles, were they neuer so great, could ouercome. And — 5 — in warfare we se, that nothing is so much commended as to pꝛesse - — still vpon the ene mie. So the Turke, although he hath had manp: ouerthꝛowes, pet because he still goeth on and neuer giueth ouer, therefoze he pꝛeuaileth. In this continuance, diligence ⁊ trauel. al they must constantiy perfeuere, which wil hold this voctrine of iu stiication + righteousnes; And here Dauid setteth foꝛth his owne txample, that like as the enemie hath his continuall assaultes and TH iii.

Saran is a continuall enemie, and neuer ce aseth to as· laile vs-

Our course

neuer giueth ouer:so be alsonener ceaseth to watt vponthe Love #totrust inthe Lo2d, that not only th a strang t᷑ avalianc, but als so with aconstant faith & inuintible hape, he maꝝ gaine - Wherefoze we muft learne by the policie of out enemie to play the good souldiers. Fo? he is neuer weery in deuising and pꝛatti⸗ sing all the meanes possible, whereby he map trouble anymoleft the Church:Sa at the sirst the ende of one herefiewas chebegin: ning ol an other, and one persecution followed an other. Ae also at the beginning had many conflicts with the Pope and his mon sters. MAhen they were repꝛessed, by and by new errours ensited, which not withKanding did not then first begin to spꝛing vppe, but the olde enemie ( who, as he is neuer weerx, so lacketh he no subtel⸗ tie and policie to doe mischie fe) raysed vp againe such errours and heresies as had beene conuicted and confounded long agoe, to the end that the pooze afflicted church might haue no bzeathing time. Fo? we see what swarmes of Epicures be now every where: And there is no small number allo of such as serke to reuiue the heresie of Arius. This continual diligence and impoꝛtunitie oł he enemy it behoueth vs to know, that we fall not into security, Fo2 itis not enough to haue once overcome, but one battaile followeth ans: ther, and one victozy an other. ; This earnest and continuall crauell of the enemie, we doe not onelp see inthe fozp of the Church, but we haue experiente ther: of also in ourselues and in our owne pxiuate exercises. TUherfoze, il by pꝛayer thou hast this day ouercome, be not negligent and se⸗ ture, soꝛ to mozrow he will come again moe strongly armed and pꝛepared then be did befaze. Wherefoze doe thou also pꝛepare thy selfe to a new battaile. So it commeth to passe that the same tentation which to day we were able easily to ouertome, tomoy: row shall ouercome vs and giue vs the ouerthzowe, A Chzilkian therfoze mult be readily pꝛepared, not only with strength to stany against the enemie, but with stedlast purpose also to continue vnto the end. Foz he runneth not in such a race wherein there is any

and race is as end of his course during this life: but he runneth as it were, in a

it were in a circle which hath no end.

rownd circle, in the which he muf haue a continuall recourse thi⸗ ther where he first began. Therefoze our Sauiour Chzift saich: He that continueth to the end chall be saued. We must not then be discouraged by the impoztunitte of our enemie, 02 ouercome

with B

ly against che pater and subtiltie o our enemie, but alsa againt our owne weakenes and weerines, and raist vppe our selues with this faith, that like as Suanfseepech not J so the Lende our Gov neither (le epeth-no2 refterh.

Thus Dauid setteth out vnto vs his owne W webe⸗ ing armed agaiust all tentations which followe the remission of Unnes, shoulde giueno plate to the enemie, Foz albettic is most cextaine, that chere is mertie with the Lozde; chat out tunes are loꝛgiuen, that we are baptised into the death ol Chzist, that we ure called by the woꝛd vnto the communton of Satnctes, and that we, wich the other members of Chꝛist, are nourished by the body and blood of Chꝛist, all thele thinges (I say) although they be mol certaine,yec are we sill in daunger lest we be deceined ol the cral tie enemie, which lyech in waite foz vs on euery sive, He is on eur right band by hypoerisie and securitie: he is on our lefte hande by tyꝛannes and desperation. Besids all chis,fo great is his vigilan cie, that he is neuer farte ot, hut euer at hand. Therefoze the Pꝛo⸗ pbtt — dy: — weyceth onche 1 the —

187 sapingof (brheathenis wellmowne' fator fitlasa le- 1 plus patientia, that is , patience being often times hurt, is tur: of the Cen ned into madnes. Fo2 if patience suffer any thinge,iteommeth tile. ofacercain desperation , as when a manithus thinketh wich him

selfe: All that I suffer is but in baine. This parionce is turnen

ints fury and is opp2essed wich desperacion, Bat Chziftian pact! The pace ence will not suffer it selfe ts broppzefsed:bucconcinually taketh ofthe Chris hold vpon hope, whereby at length itpzenafleth and getteth the fians,and victozy. It is a harve thing nut to be discouragey with such tro- bon deer bles as daily happen in mattersperceining co the common course [7:0 of of this life. But patiently coenvure those afflicrions which Dauid the heathen, by his owne example sheweth that Chzistians which haue already

receiued the fozgiuenes of sinnes must suffer: to haue a stedfast

hope in the bitter verationsof sinne and accusations ofconscience,

and — suffer allother affiiceios wherwich Satan bexeth

and toꝛmenteth the beleeuing heart, this is in deede a diuine any

an heauenly vertue, and such a conflicte,that God hath pꝛomised

vnts it an incozrupttble crowne of glozy, Nowensueth an exhotation, that we should follow this example of Dauid and embꝛace

*

gifte.

red wich

Huch.

$24 Verse.7, | Lerlractwaite onthe Lorbforwiththe Lord ismers

charitic..

A COMMENTARY VPEON E de, and wit tum is plonttsuli rodempiion. Ui This is indeedea golden verse, wozchyto be kiiowne and well

understand: wherein Dauid wisheth and exhoztech all men by his

example wholp to rest᷑ and to continue in a sure hope of the mercie

Faich is a fn · M Gb. Amn faith is uot so lightly to be esteemeꝭ as the Papisteg

. in- teachwhich dzeame that laith is a qual itie rematning in che hart, Cc c

with the which the hart, after it can once number these spllables, Ibeleue in God; passeth on; as it were in afleepe,Fo2 they that baue no experience af thole conflictes which faith mult endure, dos but laugh vs to scoꝛne when we sap that faith is a pꝛincipall ver⸗ tue, where with one ly and alone we are iustisted, deliuered from sinne, hell, death and damnation. Fo? it is trus that the wiseman saith: A foola vnderttandeth nat, except ye talke of those thitigs. which are in his owae hart. These things therefoꝛe which we at⸗ tribute unto faich;tbey ascribe unto charitie, a pꝛeferte charitie a⸗ boue faith. But if faith be set fo2th rightly # in her owue colours.

Faith compa it farre extelleth charitie. Fo2 behold the obiects of faich, Jt faghteth alone befoze God agaiust Satan, who neuer resteth; but war: reth against saith ann that euen concerning death any life euerlasting, concerning ine and the accusation of the lawe, concerning grace and the remission of sinnes. Nom, if with faith pou compare charitie, whose office is to be ererciled in teleuing

the miserpes and calamities of men, whether they haue needs of eomfo2t 92 suecour in minde oꝛ in.body, who seech not howe farre faith excelleth charitie? Foz howe great a. difference is there be-

' ewene God & man? betwene cozpozall necessities # eternal death?

These are therfo2e the exercises of faith, euen in the greatest dan gers to fight continually against Satan in th pꝛesence of God, Foꝛ as I (aid befvze, our truel enemie will giue us no bꝛeathing, no time of rest, herfoze; albeit th charitie is not onelp a goodlp vertue, hut alsoertendeth farre in comparison af other mojal vercues, pet is faith, without all comparison, a farre moze excellent & heauenly vertue, whether pe consider p obiects therof 02 other causes,

The ende of Fon this is the fruite of faith; wben the hart feeleth that death

ia ouercome by the death, of Chzist that sinne also is put away, + the lam abolished by grace andmercte. Thele thinges are of them selues most certaine: Yet such is our infirmitie, that we can nat certaine

certeinly anne bend them. audtherefoze we are ferrified with the cogications ai death and sinne. But if this hope and'truf in the mercie of Go were perfect,no heauines (houlp tuet oppyelse the beleuing hare. There ae David vseth this 8rho)tation, that Ista ·

ell, after it hath once obteyned this mertie, should Mill perstucre why we mott in wapting on the Loꝛd, and not sufferchis crust and confidence4n* still waite &

the mercie ofthe Loꝛd, to be wꝛested from him, And here he hath

hope.

respect to that great conflict, wherein the mind oppꝛessed with calamities, beginneth to doubt of p mercie of God. In this conflict, becaule the mind doth not so soone feele those:comtozts which the wozd pꝛomisech and faich beleueth; as it would doe, it is ready to despayze, Against this tentation Dauid armethvs, and warneth vs to be mind fall that we mult waite onthe Loꝛde, and neuer de⸗ part from the word, q beleue rr ar- wozd, and he Geweth the cause up.

For with the Lord (sayth he) is mercie. The flesh in tentations u and afflictions, thinketh that wich che Lozde there is nothing but wꝛath. The holy Gholtcherefoze tomsoꝛteth vs, and goeth about to plucke this opinion out of our hartes, ae pꝛonounceth that there is mercie and goodnes with the Lozd, if we tan but onely waitr on the Loꝛd and put our trust in h im. This testimonie of consci⸗ ence aud of the holy Ghost we haue great neede of: foz if we followe our owne sense, we shall be deceaued and linde in our selues

With God

there is propitiation and mercie: therfore there is no anger

with him.

the contrary. But we map not iudge of these matters actoꝛding tu

our owne sense o2 as we feele in our selues, but we must tand to the-wozde, and thus thinke with our selues, that these are matters of fayth and not of our owne lense and feeling. Foꝛ to beleue,

is not to feele. Not because these chinges shall neuer be felt which

we now beleue, but because faith must go befoze feeling and expe⸗ rience : And we must beleue the woꝛde, 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 soꝛ vs, but to hate vs: then faith cleane

concrarp must thus assure ic selse, that with God chere is neither anger no2 hatred, that he neither chinketh of punishment noz ol⸗ fence but alchough he suller vs to be afflicted, vet he doth it not to the ende to destroy vs. Foz with him sayeth the Plalme is mercie, Therefoze he is mind full ot vs tu doe vs gond, to deliuer

good gistes in vs. A thase thinges happen nat to the wicked, what

marue il is it Foz either they deleue nat, o else i thendoe, they

tantinue not, Mhere lune let vs that heleue; with faith tome hope

also: sa that albeit our owne sense and hart Gall wozke neuer so

much ag ainst ba, and that God Gall seeme neuer so sharpe an ene⸗

my in punishing vs, ytt let vs not yeld sa much ta our owne sense

and feeling as co the witten wozd and to the holy Ghost, which

p3onouncech nn eee bs & seeketh to doe vs good.

This is che truth ol the holy Ghokt, that we should thinke , yea

In tentatios most assuredly beleue, that with the L o2d there is no anger: but if

jo. _ — any calamities assayle vs, as pauertie, sicknes, vexation of minde,

a belene and such like, we should endure these tentations with kaith # hope,

the wordra- Declaring oye patience towards God, and 2 — deliterance

ther then at his hande in his good time: Like as Paule alsd nuiting to the

our o Romans willeth vs to reioyte auen in our affiictions an tentati⸗

experience ons. Foz if God did not loue bs, Satan would not hate vs. If we

dfeeli | — * were not partakers of life, our enemie woulde not persecute vs

with death. $0 thole which are most iust and holy, detause they

hold fast the hope ofthe remission of sianes, Satan tempteth moll of all wich the hoꝛroꝛ ol senne, pea and that in such wise , as some times the taking of one litle cuppe of wine, oz ot one woꝛd vnad⸗

yisedly escaped, he maketh such a sinne, that baptisme and al other

giftes and ble ssings which we poslesse,. seeme now to stande vs in n9 effect: Nea many times even those wozks which ars good and

holy, be repꝛoueth and condemneth as most wicked, that he may

being the tender and timozous conscience into heauines, Al these thinges, J sap, ebe godly doe finde and feele. But if we should sol ·

low our owne sense and feeling without the woꝛde, howe farre and

bow miserably should we wander from God? Thus Satan dea-/

tech not with the Papistes, but goeth a contrary way to worke,

excusing, yeabighly commending in themmost-hozrible- and detestable crimes as excellent vertues. Contrariwise, we that destre

and endeudur to liue actoꝛding to the will of God, and moꝛeouer

doe teach the wand siucerely and faithfully, doe often times suffer-

— trouble and vexation of — as if we liued mol? wic Ye.

We must learverherefoze — that thele thinges deypen tothe godly, and must be ouercome with such cogitations:

word tou -oketh.

wich the Lozde,andin hope of this mercie, I will let them passe, Pozeoner, our doctrine, alchough the woꝛld frlaunder it and most Tpicefullppersenite it, mult netdes be true. This doctrine, afcerthat we once beltue in Chxtt;fhewerhwncovs tharwich the L oꝛd ere is nothing eise but mertie Foz God can ns otherwise doe, but loue vs and bestowe his benefits vpon va. Nom, if the contra ty appeare to my sense and feeling, J passe not, neither if ij should die fa it, would I suffer this knowledge to be mested stom me: but I stedfastly beleue that in the tarth beneath, and in the heauen aboue there in nothing elle but mercie. Thus to belerut & amper · swaded, not by feeling, oz by mine omne experience, but by the -wozd,which saith: that with the Lozd chere is metrie soy me and all that doe beleue· But fo2 them that beleue not, there is nothing else but wzath. Iwill therefozeouercome my tentations with the

willethme to trust, because there is mercie with the Lozd,and with hinris ylenttsul v edempcion-

Bedemption lignifiech deliuerante, and that general, as wel pl. gf _from the faulte as from the punishment, but speciallp from the dempuon. fault, This redemption he calleth great and plentifull because che ftraitnes ol aur hart is such, that it cannot compzehendthe same.

Fo} whenwe pap, we sop)ap, that t seemeth; we woutvs be ton -

tent wich a litle. Mo they that are in troabley heanines ot Minde,

doe wilh fo} the comfoxt and quietnts of on vay. They that are in

pouertie would be glad to hauebtead for the pʒestt day. But God vv ben we doth not thinke this enough: fo2 he giurth aboue all chat we can pray, we are either conceive o7 af ke, And moft trus it is, that me do not knowe not able to r mige ownovopert-"onccane evce, Fo2what and hom much bath een Alen J Wi}, 5, Goa thed no mope but that the hozrtble abuse of te Popes pardodis v gue 1s.

' wightbe tanen ama but what a floode of - - - mandareaskefounch af God , as Ovi Seng and willing tt ' give, The cause herenf is the ftraicnes os bur hart; the flondernes-

A COMMENTARY von s undi

es true, hat no

four hene, and wes ke nes of dur faith. This plentiful redemption then, aboue all measure exteedeth all our petitions and desires,

Wherefoze the Lozde hath giuen vs all a fozmshowe weshoulde may. Fo ff we bad notehisfozmeof*p2 aper p2eferibed-vrico vs,

· which ol vs dutst be bold to aske so many and so great things! Ne

God both heareth vs graciously, and giuet vnto vs.

plcncifully,

ate now therefoze, not onely made conquerersof sinne, hell and

death by the merite of Chꝛist: but allo doe feele the bountisull and

liherall hand of God towardes vs euen in this life. And albeit we could neuer haue bene bold to aske so much aud so many thinges. as 09 Pp WRT rg reg we mne. Brem

- Therefoze the Pꝛophete saith that this redemption is plenti⸗ full,vecause it exteedeth our capatitie. Fo2 like as we fletiderlp

beleeue, so we sienderly af ke. But our father in heauen rayneth

pleutisally vppon the lice pooze sparkeꝝ ot dur pʒayer, and smbil·

S ˙ in giving”, wich:

greatabundance.Fo2 although me must ill waite/ vet is out d liuer ance so much the greater. Iacob, which is JlraeUl, waited foz the Lozd F what followed? That people fo mightely increasing and multiplying of so small beginnings, afterward chaunged

whalewozld: And if Abcabamhad seene all his posteritle, and UH

the wonderful actes which Gov:w2oughcamongfl chem; woulde he not haue said (thinke you) that he coulde never haue hoped 92 once haue thought, th this should euer haue come to passe? True

tit ia, that Abraham beleued the pzomise of God: But that there

should be such a wonderful and glozious bewtie of his posteritie, be could nat belecue becauseof the strattnes ol man hart. So the Church afcer Chzist5pzayed fox TH aduancing of Gods kingdom,

and after this pꝛaier followed the ruineofche Romane kingdom. which befoze seemed to be inuincible. Ce likewise pꝛay at this

dap fon deliuerance. he dapotthe Lozd therefoꝛe shall tome, and shall destroy che whole wozld, with all the power of Satan bel. -

'This,ovelp tbexefo2e let: us audduout; that we may continue in

faith o hape. Then wall che Lea make a gloyidusrnde of all our

tranbles. Fot Sd wil not lozlake vs,excepe u firtt giue ouet ta

hope .

ST” ssd

*

BEEP

| — — not well. Foz this is the summe p effect of the lirst pꝛetept, which

Dauid here expꝛessechꝛ wich the Lord there is plenteous tedeimp· ©.

tion. Fog this is to be a god in deede, even to redeme and to deli⸗

er, pea.04hat with greater maieftte and 8 war. tall men it can be eenckhutd. P 1

nel. And beshall — Israel stom al his inicurties.

This pzomile is a conclufionof the THsalme, Wherein againe

be Geweth what caule he had tu p2ay, + whar we also in like daun

ger should hope fo2. And in deede tt is a sweete and a ioysull thiag to behold the goodnes ol the Loꝛd, not onely in that he giueth, go⸗

uerneth and pꝛeserueth this life, hut much rather in that he sheweth him selfe an enemie to sinnt and death: and this he doth to late and ta deliuer vs from the daunger thereof. Foz this is it that ma ·

keth all other gifts ol God mode sweere @ pleasant. Foz although

we know that we are the creatures of God, pet notwithstanding, betause we are oppꝛessed with heauines, leare, death, the gilt of conscience and such other calamities, we can not eniop the gisten

of God with a free and a chereful hart. This is then to paynt aut

God in his owne colours, so that this life: # Gods creatures map

besweete vnto vs, when he is sette forth accozdingtothis verse,

.namelp that he will deliner his people from their sinnes, flap.

death, destroy hel, and trende downe Satan vader his feece. Such a God is the God of chose that beleue: that heleue I say, Foz they that beleue, although they be weake and feeble hatted, and bexed of the deuill and death, yet they knowe that God is their deliuerer from alt their iniquities. Therefoze they axe reysed uppe with

. begin to bope, wapting foz deliuerance Nounsed in

e wo Ye sball thereloꝛe apply this verse to this ende, that it moy be A definition as adefinition what is the office of God, and what his will is p30 o $96,264

what lic is

perlp.o doe: namely that he will haue co doe with sinners, that

he will abolich sinne & trrate life,righteoufnes & all good thinges, *

themeane whersby God wozketh these thinges,you know —— this woꝛld and layed vppon him the

Ane

cept,

A” COMMENTARY VPPFON

ä that they which beltue on him, might obs eine temissionas cheir sinnes and de made the | - *Thuseeachathand createth the whole Jasalmie : no(of this ex

- nalllifeaqz goed woꝛkes, but onelp of faith and hope towards God though Chxil,and of the finall victozieouer sinne and death. Foz -these things are noc gotten bythe wozkes and power of man, but by the mozke and power of God alone: and they are communica ted vnto vs, because there is mercie-with the Loꝛde, and with him is plentifull redemption. This is the onely meanes and qe way whereby this victozie.is gotten. The doctrine ofwozks hath an other end, and is so to be taught, that che glozp of God and the merite of Chziftbe nothing theredy diminished : like as we by the grace of Chist baue sincerely and faithfully every where handled this doctrine.God graunt Wan light 2 our posteritie. Amen.

date 2

— This falme treatech in amaner of the-same matter that thethe Pfalme going befoze speaketh of, saning that the lo mer jasklme.

c. *expessethchecontrary moze plainelp and largeiy: Wherebp he Seer een out an afflicted conscience

He feeling and burthen ol sine. This Pfalme hath bene hereto⸗

Prideis 3. . Cozevlep ofche vüntung agahntalhmaner of jive and p2tfurnptis

vt all men. on, a common vice of all man ind, an fromthe welch there is not

one ol us free meither can it be tured by any other remedy, then ei

ther by the graceof God, oz by the math ol God, that is, when et

cher the godly by afflictions are = katherly chastisement,02 the wicked are plaged with seuere punishment, By these

meanes pꝛesumption the naturail'viceof all men, COTS

therwise it is not possible but that man should pzesume either ol

maker en his owne wisedom, oz of his owne power, oz of his — Y ousnes. This pꝛide afterwardes hingeth foozth contention

conscience, oppzessd with

car wil hat har Th pet nes are oft tha biti stir

taumted wiser: and better; learned then an ochzyi- What will such wittes doe (thinke you) whenthepshalk afaxtwardes come to the handling of Gods matters? Likemifeipower:bewiccheth mens powcr. hartes, that they can make no ende of pzoud deuises and counsells,

The same hapned to the Phariseis hypocrites ( fo: that is pꝛo⸗

per vnto them)when they conceiued an opinion of their owne holi- ,., nes and righteousnes. To be byiefe, pꝛoud am mesumptuous men ns

are trauhlera, not only ofthem selues, but aiso of h̊ cõmon wealth;

of the Church, ol housholds and families, x of al things else. They

that are skilful in histoʒ ies, doe see what great euills pꝛoud & am

bitions witts haue alwaies raised vp. So in the Church, beretiks

stirred vp witha perswasion of their owne wisedom, are troublers

ol peace andconcowd. The same commeth to passe also in families

eboushold matters a whereof riseth this pzouerbe among: Oer / A dutch pro manes: They which attempt that they tan not duing topasse,are be. woꝛchely plagued. But who ate they, J pꝛay pou? Fozsoth euen

whole wozld; Fox what ia he that is contẽted w his own gitt, x at

tempteth not somewhiles to do better & moze exactly, then he is a.

ble to accomphsh? ¶Mhertoꝛe p̊ third enillnecessarily foltoweth;

like as pꝛesumption bꝛeaketh quietnes # conco2b, g almapes as a

fruitful mother bꝛeedeth strife Edifsencion: so at the last followeth

vanitie of vanities, the attempts of the wicked are all in vaine.

This vice reacheth & reigneth farre, e can not be cured by any ro meancs other remedie (as I haut sayd) then either by gratt oz by'waath, co reforme By grate, I meane, when by afflictionour haves are humbled and che vice of we bzought tothis ͤ —-M—A—Ä—— pie & Pre gift. By math, when God oppzellethth wicked wich prjnthinents '*'?

and plagues,# taketh themrawap as he cake awap:Phatgo, whose fubbernes and obstinacte conldmoebe cured, but by destructton in the redde sea. Do the Beniamices did nt cedse frometzeir furts; vntillthey were abknost consume n. Julie maner Ab solon u neuer qqutet vnetit ha washanged von acree. Atiis-also Ce mnthos,wichmanp authom oi i me sectes and erroxs in thest ous daies could acuer xest until che. came ta fuch an entras their acts Eenterp2iles did dtserue. Thus tũmeth it to passe; that when the wicked haue ance taken theu routse;ttke vnto a milde hoꝛsechen neuer rest vntil they; cont tu rxmisit able cut. Ti smne hametij also to all those which seeke tobe mifiewbyttiozkes; Y hari leis neuer crased to — then dwn:

righteoulnes,vicill Jerusalem; th kingdotn x che pzieKhood were vtterly deftroped.. This is the ende of pzesumption when it is not bꝛidled andrepzesfed bythe mode. True it is therefoze that this enoꝛmitie can not be remedied, but either by grace oz by math. Thus generallp, in amaner they vnderstand this Plalme to be

This Palme mitten against pꝛide and pꝛesumption. But, in my iud gement, it

speaketh of spiritual pride.

map be moe aptly applyed vnto the spirituall pꝛide of mans own righteousnes. Foz (as befoze I haue sayd), these thꝛee thinges make men pꝛoud, wisedom,power E righteousnes Nou may therfoꝛe, if you list, make thꝛee kinds of pꝛide attoꝛding to these thzee obiects. Fo2 they are gistes of God distributed vnto men, and haut their measure and their meane appointed vnto them. They there⸗ foze that are wise, are wile acco2ding to their measurt and can not be moze wile. They which are mightie, are mightieaccozving ta their measure,and can not be mozemightte, Likewise they which are righteous, are righteous accoꝛding to their measure, and can not be mote righteous. But pꝛide maketh them desirous toseeme mote wile,moze mightie & moze righteous then they are iu 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 desperatt-

Pride at the on, which oftentimes d2iueth hypocrites to the halter. So it com; length is cou meth often times to passe,that impocency fighteth against power,

foundcd.

E ouercommetrh: As it hapned to the Jlraelices fighting against the one onelp tribe of Beniamin. In like maner foolishnes many times ouercommeth e cunfoundeth wisedom. And of this strange successe what isth cause? Foxfoth euen this, that men doe not trust in che Loꝛd, but pzesume of their owne wisedom, power @ righte⸗ ousnes, contrary to the woꝛd and will of God. Foz God will haue vs totruft ovelp in his power and mercie.But thus mil men haue it, and thus they thinke, chat they are mighty, righteous and wise ta this ende, chat they should trust in these titles and pꝛesume ther ol · Wherefoze this they finde at length and that tustly, that they are mast miserable aud vnhappp. Foz whp do they not that which they are able, & why enterpꝛise thep that whichthey are not able ta hoe / Molt woꝛthy aretheptherefoze; tobe punished and pla:

ccaming to the Dutch — chey attempt har

Ruedza which they are notable to

atcomphish, — a: a eg think maveat

Tut 177,” 'PSALME, * 243 ly and modestiy ot our one gift. Let us not judge otherdec va not oppꝛesseother: let vs not be wittit i busie in ather mens ——

hut let vs doe that which per taineth to our let tuery one ol vs fo much the moze — fight against this vice, by hom much we finde and fele the same co be fixed and rooted in our nature and in euerpoue of vs: albeit it sheweth it selle in one moze and in an other lesle, as alsathe histozyes of the Gentiles and hea⸗ then men doe declare. Foz Cicero wag moze ambitious then Demosthenes, paraduenture because he lyued ina greater kingdom and amightie Ponarchie, Likewise Iulius Czsar was moze ambitious then Augustus, So in spirituall matters, Phatao had an obstinacie topneo with pzide. To conclude,all the examples both ol che holy Scriptures and also of che Gentiles doe shewe this to be the ende and successe of pꝛoud and pꝛesumptuous persons, that suddenly che wꝛath of God falling vppon them when they least of all feare it, they are confounded and miserably perish. But (as J haue said) we will leaue this generall interpꝛetation, and apply

this THsaime to the spirituall pzide which consistech in the opinion

ol mans owne righteousaes,

Verse. 1. Lord mine harte is not hawtie, neither are mine eyes

lostie, neither haue Il walked in great matters and hid from me.

In that Dauid thus glozieth & retoiceth,he doth it being taught by his owne experience. As ifhe said: I haue pzoved what an suillthing it is, tobe haucie and high minded, aud co rest securely in the opinion ofrighteousnes, Wherefoze I wil no moe be nom high minded: J will not glozp any longer iu mine owne righte: dulnes. Foz the pꝛoud Pharisep which bzaggeth that he is not as other men be, when his conscience beginneth once to accuse him, soꝛthwith is cast down and stricken with terroz, and is not able to stand against the least sinne. I fpeake not of the huge mountaines and seas of sinnes and iniquities, which in a moment do swallow vp and consume the pzoude and secure. It is good therefoze (faich be), O Lozd that thou hast humbled me, aud hast schooled me by alflictions, that I should not be pʒoude, that I shoulde not seeme de in myne owne conceite, that I shouldnoc make my selse as a

and Derr and condemning al men. Foz that the jpoperie ens 7" Kg owne it,

> The Tusticiaries iud ge & condemne

rally.

righteaufnes,holines and perfection-, As theerampleofche Pharileyirithe Gospellvothdeclare; whiche is not content to recken

vp his owne vertues and good mozkes, ut with all he must needs condemne the poqe Publicane. Vet 430390 26 30 0

This is the sinne of naturall andmozallrighteousnes 02 of the

righteousnes ol the lawe , to condemne othets,to p2esitme and to

clyme euen to the iudge ment seate of God, and to pzonounce sentence against those whom they thinke, not to beso perfect as them

selues. He that is a ioly Citiʒen oz alearned lawer thinketh highs

ly of him self, and maketh him selfe as it were a tertaine doll vn⸗

to him selfe, but others he condemneth and in comparison of hint

self pꝛoudly ccenneth, The husbandman, when he seeth aux fault

in the Pagistrate, thinketh as did that seruaunt inthe Poet: Oh,

why was not I made a Ring, a Ruler, a Magistrate? These be

but politike matters ful ot vanities & most fond follyes and folish

nes, and pet there is none of vs all which are able therein co bzidle

and moderate our selues except the holy Ghost doe guide and rule

There is no Our hartes, and teach vs that this righteousnes, whether it be na⸗ cause why a turall 02 moꝛal, is but as a wozke of mans hand, which maketh man should vg no whit the better befoze God. And in deede there is no man sa —— _ foolish that will thinke him selfe the better Chzistian 02 moze ac⸗ ume tus ceptable befoze God, becausehe is a Tapler, aCarpenter oz a

owne righteousnesthen Shosmaker: And pet, although the case be all one, there is no

commonly

ressed An hors 3. — pes them selues in a fryers coule, but also being dead were buried

and sorowe. in the same. So, J remember, p a notable man e amõg lawyers of name x fame the chiekest, when he was at p point vk death btterer

these wozds: O si subulcus potius quam iutecõ sultus fisssem. Oh

(saith he)that J had bene aswineheard rather then a lawyer. Fox

be perceaued that in that vaunger the adminiftration of justice, be it neuer la exact, helpeth nothing. In like case;zwhen Cicero saw him self to be in daunger though the power ol Augustus and Antonius his aduersar ies, he perceiued that there was no comfoze no2 succour tobe found in all his great knowledge and learning: but that all his learning, and all that great studie and. knowledge of philosophies vanished away and auailed him nothing. The lame hapned likewise to Demosthenes flying srom Antipater.

To conclude, all such examples doe teach that to be most true which Salomon sayth: He that exalteth his house, seeketh destru- Preuerb. 17; Rion. But this our Courtiers doe not beleue, They clyme & lone to be aloft,they seeke to rule, and in deed they rule euen as he that dziueth the cart vntil it sticke fast in the myꝛe, and can neither goe fozward noz backward, And this is the cause that kingdomes and common weales are, in a maner, nothing else, but ruines and de⸗ scructions. Tho would thinke, if he consider the ciuill gouernment which was vnder the first Emperours, that) Romane Ems pire, yea and many other common we ales also, could continue the: space of one day? Fog, as Titus Liuius sayth, they can neither a: bide their faultes to be touched, no remedies to be applyed there⸗ unto, and therefoze they fall of their owne swap, as an house that. is builded to high.

But the daunger is much greater when in Religion men haue pꝛoud lookes and pzoud hartes, and walke in such matt ers as are hidden from them that is to say, hen they please them selnes be⸗ cause of their holines, #thinke that they sitt in Gods owne lappe, and pet know nothing of the free mercie of God in Chʒist, and the foꝛgiuenes of sinnes, but walke altogither in their owne wozkes, and sap with the Pharisey, that they fast twise a wecke, they giue Lnke.n8. tyth,thep are not adulterers,ertozcioners, bniuft; although their hartes be full of all maner of filthy lustes, This pzesumption continueth vntill they see them selues to be indaunger of death: then all these vapne helpes, with all their false hopes vanish awap, and these vopces of desperation oz such like follow: J haue lined wice kedly, I haue bꝛoken my vowes, J haue not obserued mp rule, xc, Aby then (J sap) wast thou made a Ponke? was it not because thou shouldest ascende to righteousnes? But by this meanes thou hast descended into hell, because thou wouldest be exalted, Thep that rest in the confidence and trust ol their * righteousnes, ei⸗

ther fall at the length into these centattong, oz elle thep dye like an ore 824 come. b 22 E

Here he shewech plainly by his owne experience, what dann ger it is fo2 a man to trust to his owne righteoulnes, Wherefoze let vs learne what these wowes in the Epistle to the Pebꝛewes:

Heb.12.2. The sinne hanging fast on or clesuing fast vnto vs, dot importe, : And let vs not follow the foolish andrash opinion of the common people, which by a fewe sermons thinke them selues to haue atteined the knowleoge ol the whole Scripture. Thou hast peraduen⸗ ture heard all, but thou hast not pet beleued al. Thou hast not lear ned those experiences and pꝛactises, which in a Chzistian are the chiefest, namely of faith,of pꝛaper, g of the crosse, whereof Dauid here treateth moft effectuallp and diuinely, as the excellencie ther: of doth require. I caused my soule (sayth he) to keepe silence and humbled my selse. I sapdvnto my sonle: be fill: glozp not, hold thy peace. Then he sapth: I caused my soule to keepe filence, the hebꝛew woꝛd signisiech to confound oz bꝛing to nothing: As in 614 6. Osea it is sayd: I will make thy mother, that is to sap, the Spna: goge, to keepe silence. As much to say, as J will destroy her and make her wat. So in an other Psalme he sayth: Be kill, chat is, pꝛouoke not the Loꝛd with pour obstinacie and pꝛesumption, but obey and humble pour selues. Ss sayth he here: When J did not refrapne from pꝛesumption and trusting in mine owne righteousnes and the righteousaes of the lawe, yca euen in God him selfe,if he be woꝛchipped by keping ofthe law: when J did not desire that God (although after a sozt, I kept the lawe) would not enter into judgement with his seruaunt: this (J say) when Jdid nut, then

was A in deede euen as a child mayned from his mothers bzeaft, A Gmilitule The Pꝛopbet speaketh here of a matter of great impoꝛtance, of an infant. and pet this similitude seemeth to set foꝛth some light 02 smal mat · ter. Foz 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 sitte, but also a very goodlp and a pleasant similitude. Foz what greater miserie can happen to a child, then to be wayned and kept fromthe mothergbzeast? This leemeth to the infant a very death and

and deffruction.So saith he here: When J was fedve away with the spirite of pꝛide and securitie, and lost the duggeof Gods heanenly grace, that is ta sap,oftherremission of sinnes and of the free mercie of God in Chziste, then mas I in deede like vnto a childe which bach lost his mother, without whole apde and succour he tan not hue: that is, I was bzought to extreme and molt certaine daunger of death and condemnation.

Wherfoze the pꝛophet leadeth vs here to that netessary distinc tion betwene the lam e the Gospel. Fox the law is a necessary do 7. do grin ctrine to beat downe the p2ide of sinns in vs, which rifech of y con ocche law fidence ot our ownerighteousnes, There is also( as befoze I haue laid) a pꝛesumption in riches, pe wer & wisdom: but that pꝛesump · tion map be cured many wayes. But this which pꝛesumeth of our own righteousnes, is vncurable except that maining come wherof Dauidyere speaketh: by themeanes.wherofour conscience being stirredvp chzough thcerro? of th law, is fozced to examine our life, our maners & conuetsation. But beeause we are cõstrained to contesse, that we haue many wates offẽded against th law, it cannot be, but that certaine desperation must needs follow, except Chʒist, as a tender # a louing mother, giue vnto vs th duggeof grace, & reise vp our oppꝛessed & alstieted soules. So ludas was dʒiuen to th hal⸗ ter by ss light ol his sinne. Fox there is no remedy wherby the seelp conscience toꝛmented with sinne, can be healed, but this alone, to beleue (as th soꝛmer Plalme teacheth)that urthe Lozpthere is mercy# plentifull redemption. This is th voice of Gospel, which The royce mult follow th law: wherunto also there is a way pꝛepared by the _ me law. Fo2 like as aur sinnes must be rep2oued © accused:so th terroz —_ which this accusation bʒ ingeth, hath need of consolation: here loze the true consofation and the true pꝛopitiation which is sette fozth inche Gospell, perteineth ta true sinnes which dziue a man Soom — downe to hell, vnlesse they be cured by the mercie of God ser fo2th fe, £1144... unto vs in Chꝛist. Fox mer cie pertaineth not tofained sinnes, but tor (all ta true sinnes which kill and condemne the soule; sinne s: bus

bis omer therefoze is to be obferued, that whenwe glozie ox or. p2esume of our selues and become seture, then should che lawe and 1 _ Moises tome with his bzight shining face, whichour wealkneocan the grab not abide,s pet notwithstanding it can not auoyd the same. Mom, Gnnes. after that the lawe and Moises haue done their office in this soze bp accusing che conscience and thzeatening _ gemence. of iti.

The differece betwen the law and

God fo sinne and punishment fo) the same, chen is there place and oppoztunitie.foz Chzist to come wich the duggeof grace, to com⸗ fozt and refresh the wapned thild crying fox sucke, and seeking the mothers bꝛeast. WAherefoze this is an excellent fimilituve; which setteth loꝛth vnto vs, firft our owne weakenes, namely that there is in vs noftrength at all whereby we map be able to withstande Satan and to heale our wounded conscience: then also the mercie of God and power ol his woꝛd whereby he sustepneth and nourisheth vs as a mother nourisheth her chilvewich milke; stillech it and kepeth it from crying. Do the Gospell is both che wombe of God in the which we are caried, fozmed, and fashioned by the spirit of Chzist,and allo it is the dugge wherby we are nourished & fed, Wherfoze if we once lose this dugge, we are as childzen wapned from the mothers best.

Some thinke them selues highly learned in these matters, an

that they know them wel enough. But take pe heede,and beware ofthis pꝛesumption. Reckenpour selues in the number of scho⸗

the Gospel lers and learners. Foz Satan is so craftie,that he caneasily take

in vse and

practise is very hard.

awap this distinction, and fo2ce vppon vs in steede of the Gospell the law, and againe, in steede ol the lawe the Gospel, Foz hom ol⸗ ten commeth it to passe, that pooze and miserable consciences in the agony of death lay hold vpon certain sentences of che Gospel,

which doe in deede pertaine vntoche lawe, and thereby lose the

sweete comfozt and cousolation of the Gospell? As fo2 example: If thou wilt enter into life, keepe the commaundements. Again, Not cuery one that sayth, Lord, Lord, shall enter into the ling: dom of heauen. (ith such sentences pooze and seelp consciences are so bzused and bzoken,, that they can see nothing but what they haue done, and what they ought to haue done: Also what God requireth, and what he foꝛbiddeth. These things whiles troubled afflicted consciences doe beholde, they foꝛget what so euer Chzist hath done, oꝛ God by Chzist hath pꝛomised to do foz our comkoze, Wherfoze let no man pꝛesume of the fulnes and perfection of his knowledge in these matters. In woꝛdes this distinction is easte to be made, but in death and daungers we finde how vnable we are ta play the good Logicians, when we mut dispute of the thinges which we haue done 02 8ught to haue done: when the lawe obiec⸗ teth in this maner against vs: This hath God commaunded thee to do and thouhast not done it, but hast done the concrarp; Mher⸗

;- + + THE | 137; PSALME,” + 249 foze thou shalt be damned accozding to the sentence of the lawmas ker. Pere he that is a good Logician putteth a difference betwene the law and che Gospel, and graunteth, that in deede he hath not kept che lam. Noewichstanding (saich he) uppen this -antecBenc oꝛ foʒmer pʒoposition doth not follome this consequente, that I should ther efoze despaire and be damned. Foz the Gospel com: maundeth me to beleue in Chʒist,. and to crust vnto the wozkes, the merites and the rigbteausnes of Chꝛist. He that vnderslandeth this, and taketh holde on this bꝛest oz dugge of the Gospel, is safe and is sure of che victoꝛy: but he that appꝛehendeth it not, muste needes per th and despaire. \ | In chis doctrine cherefoze touching our righteousnes befoze God there is great daunger. Me mult not pꝛesume tcherefoze, but walke in feare humilitie. Fo2 if pꝛesumption in politike ę wozld ly matters, when men are pꝛoude of their riches power oz wise: dom, is not wout daunger: indiuine matters it ia much moꝛe dan · gerous, pea most daungerous and damnable,and pet notwithstanding there it reigneth most ol all. Foz Satan tommeth to ss chil⸗ dꝛen of God, and laboureth with all might and lubtiltie to bꝛing them to pꝛesumption and securitie. M her efoze they must fight tontinually against this h idde and lurking popsan: and aboue all thinges they muste beware that they flatter not them selues as though they knew well enough the distinction ol the tawe and the Golpell. In deede thou mayst knowe it: but consider wel whether thou hast sure hold thereof, so that it cannot be wꝛested from thee by Satan thine owne tonscienct. Paule plainely confesseth that

he hath not yet attaine den this knowledge, but followeth it as one 744: ;;

running in the race and pꝛeslsing towards the marke.

Do it goeth with vs all. Me turne our face vnto the marke, and this is the race wee runne, that we map attaine vnto the marke. But that will not be vntill this fleth be put of and layed in theearth, Mherefoze in the meane season let vs walke in feare and humblenes ol harte, with hartie pꝛaper, that the light which he hath opened vnto vs, he will not suffer co be put out, but that he will dayly lighten our mindes and make perferte che wozke which he hath begunne in vs. Thus who so doe not, shall be o⸗ uerwhelmed and oppꝛesled with desperation, and shall be like vn- 8 childzen that are wayned and put a parte from their mothers

TY A COMMENTARY WPPON Fnss.3. ' Leriftaell wait onthe Lord tor trust in the Lordistom 2m henceforth and for euer. 4364} oC 3 |

381 di A + \ Chis verst sheweth pkainly that che Prophet speaketh here of hat pꝛesumption which is contrary to faich, and is called the pꝛe⸗ sumption ot mans ownerightcousnes, Therefoze he exhoꝛteth the faithfull to trust in the Loꝛd, and with all to abide in humilitie; to mo2tifte that trust and confidence which man hath in the lawe and in his owne rigbteousnes. This shall ye doe (saith he) il ye trust in the Loꝛd, not onely fox this dax oi to mozrowe, but now and fo2 euer. So that pe muste haue a certaine continualtand a tonstant pꝛesumption ( if I may so sap ) of che mercie of God, ol the foꝛgtuenes of sinneg, and of che righteousnes that com: meth by Chꝛist. Contrarimise, pe must beware that ye neuer presume of your owne wozkes 2 albeit they onghe to be holy and accozding to the lam of God. Foxthis naked, and this onely crust ought to remaine, which is called the confwdence ol the free mer: cy of God, offered vnto vs in Chꝛist. This trust is sure and neuer deteiueth vs. Foz God is no lper, but faichfully perfozmeth th at be hath pꝛomised. Doe thou therefoze but trust, and still faithfully rest vpon his pꝛamise, But here we are not without daunger of the deuill;mhichegoeth about with alt his m ber , to ning vs. fromthis alsuraunce and trust of the mercie of God to⸗ wardes vs in Chzilt. Wherefoze we must fight , and with tonti⸗ nuall battaile pꝛactise this doctrine against the deuill and spirts. tuall wickednes, which by all meanes gor about, fit to lit vs vp mith pꝛide and pꝛesumption, and afterwards to thzowe vs ddwneagaine to desperation. TH 4 „ But God wozketh a contraxy wap, Foz first he terrisiech vs and tasteth vs downe, that asterwards be may raise vs vp ag aine he bꝛingeth vs downe to hel, that he may bʒing vs back againe. The dugge ol grace also he sometimes taketh from vs, that we may learne what our owne righteousnes is wont to doe, namely to op⸗ pꝛesse vs with desperation. And this ha doth to the ende that wes hauing experience thereof, should not followe our owns sense and reason, but raise vp our selues with a sure hope &crusk in Chzifte; wherebythe dead are reftazed to life and saued. This mercie ts as astrongheauenoz firmament ouer vs, wherwith we beeing coue⸗ 325-4 kd, xxe safe and sure here so euer we be. So Esay calleth it ashaame.

- THE 13%. PALM, 4 axe pow cxaink the heate, because we are covered and detended by the mercie ol God, against math, desper ation, the deuitl gdeary, This shadow who so euer dee fozsake Hal suffer intolerablehear. Thus we learne by this verse, chat Dauid speakech ofthacvamnable pzefurnption of our owne righteousnes, q exhozceth vs coftrhe against it wich a sure hope of Gods ecernall mercie,aud aconstant faith. This is che onely way whereby we are saved.

This THlalme, whether it be Salomons (as tt seetneth) oz whe: The argsther it be Dauids.it is a paper foꝛ the kingdom e the Pziesthood; — soꝛ these two are the most pꝛincipall gistes of God in this woꝛlde: = Wherefoze they haue neede of pzaper and the helpe of God, tu de. fend them against the deuill, whole double title pe knowe,which Chzift giueth vnto him in che Gospel of lohn when he callech him alyer and a murtherer. Foz he resteth not. tut busily laboureth # seeketh by all meanes possible, ta replentt the woꝛld with lyes & murthers. Against these two policies and kingdoms ol the deuill, God hath erected two other kingdoms, the politike state, and the p2iesthood,the one to fight again murther, and the ocheragainft False dortrine and berefies, So Dauid and all other Rings and Pinces in gouerning the common wealth, ought to eadoudy,that The end of their subiectes may lite a peaceable and a quiet life, chat'matia; *TH<polirike ges, che education of childzen, & other dueties perteining to hom nene hold gouernment, may be mainteyned and defended against sedi: tious, and wicked persons. The pziesthoode is to this ende, that 1h. ende of childzen growing vp, may be bꝛought tu che kingdom of heauent 5 pr; and the ministers of the Church are as Angells appoynted codefeud the truth, that che kingdom of Satan the father of lyes, may be destroyed. Thele be the pꝛoper offices of the ministers ofthe Church and of the woꝛde, which ministers haue bene alwapes in the wozld among the faichfal[,and haue kept continuall battaile a gainst heretikes and the minifters of Satan. So the Patrfarkes befoze che flaad; fought against the Canaites 07 offp2ing'of Cain: alter the flood ag ainst the Esauites, and others, The Piopbets fought against che falle pꝛunhetes, as their wzitinges doe testisie,

250. A COMMENTARY! von Fas. 3. Let istaell wait on the Lord for tmist in the Lordifrom Fit henceforch and for euer. 1

Dis verse sheweth plainly that <e-Pjophetspeakerh here of wat pꝛesumption which is cuntrary to fairh, and is called the pꝛe⸗ sumption of mans ownerightcousnes, Therefoze he exhoꝛteth the faichfull to trust in the Loꝛd, and withall to abide in humilitie. to moꝛtisie that trust and confidence which man hath in the lawe and in his owne righteousnes. This shall ye doe (saith he) it ye trust in the Lozd, not qnely fox this daꝝ oi to mojzrowe, but now and fo2 euer. So that pe muste haue a certaine continualtand a tonstant presumption ( if I may so sap ) of che mercie of God, ol the foꝛgtuenes of sinnes, and of che righteousnes that com: meth by Chzist, Contrarimise, pe must beware that ye neuer presume of your ovine makes: albeit they onghe to be holy and accowing to the lam of God. Foꝝ this naked, and this due ly crust ought to remaine, which is called the confwence of the free mer⸗ cy of God, offered vntu vs in Chzift, This trust is sure and neuer dereiueth vs. Foz God is no lper, but faichfullp perfozmeth th at be hath pꝛomised. Doe thou therefoze but trust, and still faithfully rest vpon his pzomise, © But here we ate not without daunger of the deuill;whiche goeth about with alt his mighe and power, to ning vs. fromthis assuraunce and trust of the mertie of God to⸗ wardes vs in Chꝛʒist. Wlherefoze we must fight, and with tonti⸗ nuall battatle pꝛactise this doctrine against the deuill and spiris tuall wickednes, which by all meanes gor about, strit to lift vs vp mith pꝛide and pꝛesumption, and afterwards to thzowe vs ddwneagaine to desperation. i TH na But God wozketh a contrary wap, Fo sirst he cerriffeth vs and tasteth vs domne, that afterwards be may raise vs vp ag aine He bꝛingeth vs downe to hel, chat he may hing vs back againe. The dugge ol grace also he sometimes taketh from vs, that we may learne what our owne righteousnes is wont to doe, namely to op⸗ pꝛesse vs with desperation, And this ha doth to the ende that wes hauing experience thereof, should not followe our owns sense and reason, but raisevp our selues with a sure hope &trust in Chile; wherebythe dead are restazed to life and saued. This mercie is as astrong heauenoz firmament ouer vs, wherwith we beeing coue⸗ red, are safe and sure where so euer we be. So Esay calleth it a shadame.

THE 13% ban. 4 axe pow tx cinst the beate, because we ave couered and defemded'by the mercie of God,againft math, desper ation, the deuill a diutt. This shadow who so euer dee fozsake Hal suffer intolerableheac. Thus we (carne by this verle,thac Dauid speakech of that vamnabie pzefuraption of our owne righteousnes, q exhoꝛtetb vs tu gte against it wich a sure hope of Gods eternall morcie, ind aconstant faith, This is che onelg wap whereby we are saued.

This THsalme, whether ite Salomons (us tt seemerh) on whe The ug ther it be Dauids it is a paper foz che kingvom + <2 Pyziesthooyt ment of che soꝛ these two axe the most pꝛincipall giftes of God in this wo1lde: re.

Wiherefoze they haue neede of pꝛaper and the helpe of God, tu de fend them against the deuill, whole double title pe knowe, which Chzift giueth vnto him in che Gospel of lohn when he calleth him alyer and a murtheter. Foz he resteth not. hut busily laboureth # seeketh by all meanes possible, ta replenth the woꝛld with lyes murthers. Against these two policies and kingdoms ol the deuill, God hath erected two other kingdoms, the politike state, and the p2iesthgod,the one to light against murther, and the ocheragainft false docerine and herees, So Dauid and all other and

Pzinees in gouerning the common wealth,ought to endeusz, that The end of their subiectes may lite a peaceable and a quiet life, that'matia? >< police ges, the education of childzen, ę other duettes perteining to how: 52%

hold gouernment, map be mainteyned and defended against sedi:

tious, and wicked persons. The pziesthoode is co this ende, that 1 ende oc childzen growing vp, may be bzoughtto che kingdom of heauen 5 pricfthood.

and the ministers of the Church are as Angells appoynted codefeud the truth, that che kingdom of Satan the father oflyes, may be destroyed,. Thele be the pꝛoͤper offices of the ministers ofthe Church and of the woꝛde, which ministers haue bene alwapes in the wozld among the faichfa[,and haue kept continuall battaile against heretikes and the minifters of Satan, So the Patriarkes befoze the flaad; fought against the Canaices0z offp2ing'of Cain: alter the flood ag ainst che Esauttes;, and others, The Piopbets fought against che lalle pꝛaphetes, as their wzitinges doe testisie,

A ,'COMMENTARY YPPON

What j Gen tiles thought as touc hing

the gouernment of Empires & king - wert ignoꝛant that these thinges are gouerned by God, pet they

doms.

geastth nett am besides this, the kingdom of Saran was almaies the greater. Foz if pe tcũsider the church, there were tuer moe god les and infidels, then faythfull. So inche ciuill gouernment the greater part consisteth of those which are dilobedient, which raise vp troubles, feditians and warres. . * 112761 | Mherfoꝛe, since the kingdom ol Satan (if pe consider the num ber) is the greater: and mozeouer, since both the politike tate and the pꝛiesthood are such as farre exteede the power ol man, 4 ther: foze can not be defended # maintepned by our strength oz policie: hereby we map see how necessary this pꝛayer is, whereby Dauid desireth that they may pꝛosper and continue. Aud here first of all marke the difference berwene Dauid and other Mꝛintes of the wozlo Other Pꝛinces and rulers doe also vnderstand and see that common weales can not be pꝛese rued by mans power, Wherfoze they sayd that he which should well e happily gouerne, had neede to be endued wich some diuine and godly power. And albeit they

peferred fozrune ( soʒ so they called the blessing of God, the cause

whereof they did not know)befoze wisedom, power, iustice and all

pꝛinceiy vertues. Foz where as iust men, foz the most part be op⸗ pꝛessed, and the vniust doe rule and reigne,therefoze they thought

that iustice is not the meane whereby kingvomes and common

weales axe pꝛeserued. Fo2 then Cicero should not haue bent ops pꝛessed, noꝝ Antonius aduaunced to such power and authoꝛitie. Jf by power kingdoms could be pꝛeserued, then should not Themi· stocles haue guercome Xerxes. Likewise mann notable Emperours lacked no wisedom no} industrie, and pet were they misera · ble notwithstanding. These examples and this experience caused: the Gentiles to thinke that there was a certepne diuine power in

great Monarches and Emperdurs, to rule # gouerne their earth ly power, wise dom and iustice, whereby they did so pꝛosper vppon the earth, and this they called foxtune, - |

Dauid know But here be hold and consider Dauid. Pe also seeth that it is not

eth that king in his power to pzeserue and vphold his kingdom, and yet doth he doms are pre Not thinke, chat it is foxtune which suppoꝛteth tvpholdeth-king:

serued by

God alone.

doms: fo he beleueth that this pettepnech to God alone. Besides this, he beleueth (as ye shallheare) that God foz his mercies sake will not reiect those that call upon him. But che Gentiles knewe

| neither

*

moueth him alsa ca pay fo} the Ppiesthood and foʒ the Church

of God, So we see that this THsalme is a pꝛayer fozthe people of

the olde Teftament ,that God would pꝛeserue the kingdome and

Pꝛiesthood, even fo2 his pꝛomises made vnto Dauid. It is likewise pzoficable foz vs, and is of vs co be applied vnto our selues al⸗

so,fo that we in like maner haue our Dauid and out Euphrata, in

the whiche we haue founde the Cabernacle oz habitation af our. gg.

God. Foz theselfe (ame thingen doe remaine, and there is no n che

moze but the signification of the woꝛdes to be chaunged. Now, „ords here

like as they were in daunger as touching both che kingdom and yscd, as of

the pꝛiesthood: so is our daunger great also in them both, her ⸗ Dauid, Fuline we may well ing with Dauid? Remember, cc. Plate Here A purpose simply tu sollam the sence and meaning ef the ehe,

letter, detclaring howe this THsalme was vsed and applyed of that are chaunpeople. Afterwards it shall be easie foz bs to apply the same to our ged, hut the

owne time F age. Now, like as that was a double kingdome, that dinger reis to sap, cozpozall and spirituall: so is the THsalme alss duden

inta mo partes; Foz firfficp2ayech fo the Church, and chen foz

Me politike stare 02 the common wealth,

7 exsc. 1. Lordremember Dauid, wich all his afff ions.

The biftozy ofthe Rings doth declare, that David being persecuted ofSaul; suffered many and great afflictions, But why did Saul thus persetute Dauid? Because he was anopnted of Samuel to be king, whiles Saul was pet lining, Foz hereos came che dead⸗ iy persecutions, thehatred,sclaunders, repꝛoches all kindes of The papigs calamities which Dauid suffered, ow, whereas these troubles & doe dreame afflictiqns of Dauid were mentioned in pꝛaper and in the pꝛesence that Saloms of Hos, either by his sonne Solomon on by the people, it was not 274 4c Pes done, as the Papistes thinke, to the ende that Dauid should pꝛay 5 0.5 7 so them: but they spake ol Dauid in tespect of the pꝛomises, ⁊ put 5 he would God, as it were in remembꝛante of those pꝛomises by speaking of — chem Dauid t as Paule also speaketh of Abraham. Wherfoze the name - Dauids of David is not bere ta be taken absplutely, as though they spake neee

ol bis person onely 2 foz ( as I fad) they spake of him as hauing of Druid, & the pzomiles,and clothed, as it were with the pꝛomises of God: lo chereby k wo

254 A ,COMMENTARIE von

blish inuoca- that here we must rather underftande the fozme then che matter. — . The pꝛomise I call the fozme,to teach q set soch the ching moe ug te he plainly: and the matter FrallDauid him elle, to whome the pi. decade. miles were made. nher 312 14607! This is then the fense and meaning of these woꝛdes: © Loꝛde ——.— of God, we pꝛay vnts thee foz the kingdom, not counting our selues det the pro WP2thy 02 bp any meanes to haue deserued that we shoulde be mises, and beard: but (as Daniel saith): Me pꝛesent our supplications betherefore al- fo2e thee, trusting in thy great and tender mercies. in that which fo it inclu · thou hast pꝛomised tu Dauid: ta witte, that our kingdom shall en d<th mercie. dure fo euer. Thus he beginneth his pꝛayer with a remembꝛance of Gods pꝛomises euen at the first entrance, This is a singular example foꝛ vs, chat when we pzap, we should appeare inthe pꝛe⸗ sence of God as miserable & w2etched sinners, nat trusting vpon our owne merite 02 wozthines, but clothed, as pe would sap, with his mercies and p2omiles; not as he that bzagged: Ifasttwise in is. a wecket but as he which said, Remember Lorde thy promises: -Fo2 the pzomises of God are nothing elle but mercies and co passions freely offered bnto vs in Chꝛist. | V4 Thus we see, that he speaketh not hete of afflictivns absdiute- {y,but in respect of an other thing:foz he vnderftawRdthe afflitefons which Dauid suffered for the pꝛomises: in the which afffictiens he helde fast the pꝛomises and suffered them not to be wzesten from him. The lame pꝛomises did God like wise perfozme vnto How he ma · Dauid, Like astherefoze (saith be) O Lo2d,thouvivbest pzeferue keth menti- quid suffering all calamities and. afflictions fox thy woꝛds sake 1 and crusting in thy wozd, so with like mercie pzeferue and saue vs amuuons. trustinginthy promises, and perfozme that thou halt begunne in vs. Fo all thinges must be pꝛeferred tothe pzomises:like as Mofes also doth, which saith: Remember Abraham, Isaac, &c. Foz Places ofche be poth not call pon Abraham and aac, as the vnlearned Poment which histes dꝛeame, but he alleageth the pꝛomises made vnto' them as che Papids touching their seede and posteritie. Nowe, hom cauld God be put alleage for jn minde of these pꝛomises better, then by reciting thole persons che agu, to wham God had made the pzomiles? Thele pꝛomises the laith · on al daime ks full doe set against their sinnes and againft their vnwoꝛthynes. Theidotarry Thele thinges mult be diligentiy taught, that we fall not into ofthe Pa the absurd and foolish opinions of the Papistes, whose schoole pistes. diuinitie knoweth nothing of the pzomises of God: but whereas

the

THEY za PSALME, + 255

the pzomises are che chielest pare of che Seripture, they are vt⸗ terly ignozantthereof. The other part of the Scripture,which is the law, they @ maime and mangle, that scatsely they set fozth the one halfe thereof, Andhereof it commeth that they expound such sentences as this is, so coꝛruptly and peruersly, as if the Psalme should syt ae after this maner: Remember Dauid, how good and bowe holy a man he was, and fo2 his merites,fo2 his holines sta blish vnto vs the kingdom. But this sentence is plaine twolatrie: fo2 it looketh to the actiue 02 wozking person only: As the Jewes thinke to obteyne their Peslias by their owne merites. So the religion ofthe Jewes, the Turkes and che Papistes is all one: foz they all trust to their owne wozkes and woꝛthines. But wereiect the wozking person when we come into the pzesence of God, any looke vnto that person which is altogither passine e clothed with thep2omiles,that is to sap, such a David as bzingeth and distribu⸗ teth vnto vs, not his owne merites,but the pꝛomises giuen of God, and by Dauid firmely reteyned in all afftictions. Such a Dauid the Papistes doe not know2 and because they know but onely the actiue & che wozking Dauid, cherefoze they make ol him nothing else hut a plaine idal. They know not that he is holy, as the whole Church is holy: not because it hath good wozkes and merites, but because it hath the pꝛomise of grace, which is the true bosome any wombe wherein the Church is caried, and all che faichfull,

Verse.2. VVho sware vnto the Lord, and vowed vnto the God of lacob, saying:

It seemeth that these woꝛdes may not bnfitly be applyed vnto Salomon as the authoz ofthe Plalme. Fo2 thus he sayth in effect: Thou bast p2omised vnto Dauidthe kinguom. Dauid againe pꝛo⸗ mised to build vnto thee a temple. This vote is now persoꝛmed and accomplished: Do thou also nom O Loꝛd, perfozme thy p20mise, and he thou pꝛesent in this place and with this people. Thus he offereth the temple and the Arke to the Loꝛd in the faith of the pꝛomise made vnto Dauid concerning the light which should ne⸗ uer be put aut, and defireth that this pꝛomise may be kept. As tou⸗

wche Bzopher Nachan. 2. Reg. 6. Buche authoz of his Plalme

ching this vowe of Dauid the Scripture speaketh nothing: but The ve of maketh mention of that talke and consultation only, which he had Dauid.

Mightie in Iacob.

Tal ig Ephes.6.10,

256 A counuramt vpron

goeth abodat to cannnend and fet fozrhehe goon will of DH by tte name of a yowe, because be had deceviitined with him self thun —— his chaukfulnes and to telkifie-his faith m the aon od. Mhere the interpꝛeters haue tranlated: the God of lacob, it

| is in the hebzewe: the mightie in lacob. Which: names sothetimes attributed untu the Angels, and somecimes it is ald appli; ed to other thinges wherein is great strength and fo2ttrine

a lyon, an oxe and such like. But here it is a singular woꝛd N lignifping chat God is the pawer and strength ol bis people Noi onely faith ascribeth this vato God. Reason and the flesh doe at⸗ tribute moꝛe ta riches and such other woꝛldly helpes as it seeth and knometh. But all such carnall helpes are very idolls, which deteiue men and dꝛaw them to perdition. But this is the streugth and foꝛtitude of the people, to haue God pꝛesent wich them. This ftrength and this power pꝛeserued the Jewish people, as a litle bandfull, in the middes of all their enemies. Poxeouer,this name is attributed buto God, tathis end, that we should vaderand that it is he alone which giueth strength and victozie. So the Oerip⸗ ture sayth in an other place: Some teust in chariots and some in horses, but we will remember the name of the Lorde. Liktwise Paule sayth: Be strong in the Lord & in the power of his might. Fo this power is eternall and deceiueth- not. All other powers —are not onelp deceitfull, vut they are al traniozle and continue but a moment

Verse. 3. Iwill not enter into the Tabemacle Ws r house not * come vpon my pallet or bedde,

Ing. a. Nor suffer myne eqerolleepe wy — eyelid to „ fumber, 0 1 1! 59 it, 1116 US

This plenty of words arg

* heretn conteyned we map b2iefty cumpꝛise in these few

will not rest vntill I haue founde out an habitation fox the

not

Aud bene we neede not to ansmert that childish que stion, hom this orb inet that Dauid bid noc him se lis build the tem ple: Indlagatne; it he had butlved it, yet he must needes often timetz haut gone to his bedde e slept, befoze the wozke could haue bene finished. Fon de speaketh here ofthe good will and earneft desire which Dauid had to smish this woꝛke: and the good will o minde of the twozkeman tompꝛehendech all, as if the wozke were fully accomplished. Therefoze, here as Dauid (as it appeareth in the booke of the Ringes) thought it a dishonoz vnto the Lozd, that the Arke shoulde temayne in a Tabernacle couered with skinnes, when he himselfe'viv dwell in a house builnen vaith Cedar trees, the mauer af fpeech herevsey doth declare chat great desire: he had ta take away this dishono and re pꝛoche from God. .

-- Mozeouer;ye must h

hint and wozshipped him as he was to be compehenden a founde in one certeine place, and, as pe would say, clothed with a certeins person. m God of his owne nature is instnite, and therefozecan not simply be compꝛehended by mans imaginations. Dauid there foze looketh vato che wozd, whereby God did bind him selst unto the Arke, e when he went about to place the Arke in the temple, de called the temple the tabernacle 02 habitation of the God of la - tub: Atason tan not see how Gov,which is infinite and unseurth⸗ able; should de moꝝshipped rather in this place then in anp other. But the spirttuall eyes of Dauid, Salomon and other holy men following the moꝛd; did seeke and wozship God inchat place oneim where, by his wand he had reueiled, that he would be founde. bey which auler en in that place, were sayd tu offer beloze the Ane They which wopshipped there; were sayd to wozship beohe ss Lozd.So Adam, Abraham, Iacob has their Altars where Bod did reueile him selfe, and with a signe from heauen did testifie that he was there pꝛesent with them. Fox seeing that no man tan moyd the sinne of Yyolarrie, if Sud him selfe da not sbew both the place whergandthrmaner hom he will be wozGipped:therefoe cherewas @verceinoplare: limited vatu the faithsulk; where God hadpyomiled chat he woulde be pꝛesent wich them, woulde deart them, sppake vnto them, xc. We 23 no cozpozall

ere agune note, that whenbe speakech of The taber the Tabernacle ofthe mightie in Iacob, the holy fathers did. not nacle ot simply secke 02 worship God dwelling in heauen: but they saught God.

place: but all thinges are in Ci. Appen him onelp musl oli eyes and hartes be stred ehe alune is the God of aut wozship i Sp that we may truely say? Mubout this man Jesus there ta min God; M ho so appꝛehendett him by fayth be it is that hath God in deede: but he that appzchendeth him not hach no Gd.

full, lot weheadyf inn Bphaza andfounde l u. fieldes of the forest. een | 2

That is to say;the vowe of Dauid is nowe accomplished: Foz nowe God is sayd tu dweit in this temple butlded by Salomon, which is such a one, as shall not be caried into athet plates as it was afoze. Sometimes it was in Gilgal. sometymes in uo, any at the last in Gabaa. And where so euer the Arke was, cherte um Gov also; foz the pꝛomise followed the Are where su euer it was. Nowe (sayth he) the place where the temple is builden

and the Arke shall reft,is stable and permanent: which if it be not — 22 place, it shall beverified of uo place iu the whole W 2 ne Ni 1114 {991 1310 But what meaneth it when he sayth in Ephrara? Fo2 we bog not any where reade, that the house of the L0zd was in Ephrata, that is, in Bethleem. Although therefoze this figure and maner of speech seemeth to he somewhat hard, yet certepne it is, that by E. Ephraca fig- phrata is vnderffand the kingdomoftuda, whereof Dauid being aificth the an Ephzatice,.was Ring and gouerner: So that it is all one ta kingdom of sap, in Ephrata and in herusalem, to the which Dauid the Ephza * tite did translate the seate and thzone of che Ring. Df the Ning ctherefoze,which was an Ephzatite, by a figure callev 'Merwnis> mia. Jetusalem is called Ephrata. Which maner.of speech! we likewile in the Dutch tongue doe oftentimes uses As if I chu sap i Saxonie did boldly and freely confefse Chʒist at August besoꝛe the Emperour and the whole empire. ere by Saxonie is sig nified the noble Pꝛince and woꝛthy of perpetuall memozie in all Churches, Lohn the Electoq of Saxonie, whowas by birth a Sa ron. This ligure the Pꝛophet vleth in this place, to the ende we should vnderstand that the tempie is exaltet ę magnified; nos be: cause of Salomon which builded the tempie. nog because:bf the people which resoꝛted thither, but betause ol David haning the pꝛomise, and to whom the momise was made. W e

ru 11. raum 259 fo1e)the pjomile ia chat which pꝛincipally mufTH be conflvered in all chiags This pomist alone therefoze it is, which here he be⸗ holvery, signifying that tlie tempte is giuen foz the pzomile sake, aum unt tu tespett os merites oꝝ deserts.

: Where ho addeth: ln the fieldes of the forest, this is a repe: The sselde⸗ tition of that he said befoze. Foz the fields of the fozest he callechy of the forced,

Jerusalem, as the Prophets oktentimes call it Libanus,becaule it ts butided of the Cedersof L ibanus: as though the trees + tym · ber of all Libanus were translated to Jerusalem, The fozmer appellation therfoze,where he calleth Jerusalem Ephzata, is taken ofthe personofDavid, and this is taken of the matter wherofthe temple was builded. Now,these kindes of spcech serue tu this end that we should knowe what an ine stimable gift it is to baue aplace whererhe man of God may be taught. Foz there the churtb, that ts to sap,th of God is pꝛeserued and maintained. Such a place laith he) haue we here, where by the pꝛamise of God temple is builded. Fo2 here we heare the woꝛd, here God spe vnto vs, here we pꝛap, and here we doe all thinges which pertaine to the leruice and vwozship of God, here the deuill, with all his af saules;hissubcilties,bis furies and his lyes wherewith be goech about to truuble and vere the Church and to hiuder the glozy of God, are ouercame.

Verse. 7. VVe vil enter into his tabernacle and worship before | his footestoole.

Thele woꝛdes doe plainly shew that he speaketh of Jerusalen Foz be maketh rehearsall ofchose thinges which came to pasle al⸗ ter Dauids time when the bow was fulfilled which he had vowed. This is therefo)e a voice of gratulation, containing also an exhoztation. As ifhe should sap: Since we haue a place foz the wozd of God appointed and af ured vnto vs by God him self, why doe we stap? why do we not gothither to heare the wozd,to pꝛap, to giue thankes, to set soꝛth the mercy and goodnes ofthe Lozd? Fo these art in a maner the things which we must doe in the house of God

v in the temple; To wozship, signifteth a kind ol gesture 02 motion To worship

of ss body which we are mont co vse when we pzgy, as to bows our selues,/to turne our face, and to lift pp oureyesvacoche-Ko2d,, - Before his footestoole, ty as much to sap,ap besozs 4 merciseat

Iohn.14oz the Arke, where God-pzomiley that he would dell. Note, wheresoeuer the woꝛd is, there is also the'faotestools, the habiratis an, the resting place, and the altar of Gom Likess by the wozve the Pꝛophetes doe signisie that God is pꝛesent: as tontrarymist where the woꝛd is not, there God is not pꝛesent, and so are we as sheepeinthe desert without a lhepeheard,

Verse.#; Arise O Lord, to come into thy aden, and the arke 0 of thy arength.

Here againe he calleth the lace appoyuted fox the wo) de g the rest, che tabernacle, che habitation of the Lozd, accozding to that saping of our Santour Chiift: VVe will come vnto him & will dwell with him. And this is a p2aper following vpponrheformer verses, As il he said: the temple is builded, and now we place the Arke therein, Arise therefoze O Loꝛd, and come to thy reft, that thou mapst dwell with vs. Foz this is thy rest, which wilte be woꝛshtpped in a certaine place and after a certaine maner, Cher; foʒe diuerse kindes ol woꝛship and diuersitie of opinions after che inuentions of men, doe not please thee. Thou art in deede the God of heauen, and heauen is thy thꝛone: but pet thou wilte be wozshipped of vs. Thou wouldest haue vs to knowe that thou dwek — in this place, and that we shoulde leeke thee here and not else⸗

ere.

It seemeth an absurde and a foolish thinge in the hartes of the woꝛldly wise,to bind God to this place, and to enclose him in this darke Sanctuary, as though he would be wozshtpped no where else. Sa the Gentiles rounde about, towhome the religion of the Jewes was knowne, were maruelouslp offended that the infinite and incomp2ehenfible nature of God should thus be shut vppe in a cozner.But God doch not onelp contemn, but also condemne the imaginations of men, and commaundeth vs co thinke no other⸗ wise ol God, then he pꝛestribeth vnto vs in his wozde. VVhersoeuer (saith he) I shall put a metnoriall of my name, there will [ be. As il he sapde: Jknowe that this place is tolitle to reteaue

dz ts holde me, whome heauen tm not holde. Yea inrespect of VVby God WY Pele and person, A need na place: But thou fox thpaluadid choose a tion hat nett that such a plate chere should be, where thou maist

certain place fette int, linde me;heare my wozd,receiue my blessing, yt. This

Frs ggg ges gs eggs ssger zzz

now the Church, th

8 say) thy netellitie rtquireth, lest that, if I should not appoynt where he

such a place vnto these, the druill houlddeceiue thee; when thou thinkeft thy selfe co serue and wozship me, thou shouldest serue and wozlhip Satan him self. This daunger moueth me to limit acerteine place wherein may remaine a memoꝛiall of my name.

would be worshipped.

The Arke was but a cozpozallching, like as our temples haue The Arka matter, as tumber and stone, whereofthep ars builded, But because God by his wozde had bound his pꝛesence to this cd2pozall G4. plate, theresoʒe it was nome the true habitation of God. So we know that the wo is incatnate and berome stesh. The bodye of Chaift therfoꝛe 02 the flesh of Chzilt is a true body and true flesh, and his humanitie is a true humanitie. But in this flesh.,in this bo⸗ dy and in this humanitte God is set foꝛth vnto vs as in a certeine myꝛtaut oꝛ a nut ol th e neither will be won chtpped nz can be knowne. Me thersoze doe alss woꝛship befoze that Arke which is now, be- E12e our Mercieseate, euen the man Chzilt: and we beleue chat they which serue v honour God out of this Mercieseate, doe sinne u art itvkaters;a they whith ar that time soughs God's would wdyship him any where elle ther buche camp, bis sins and were Ivolarers.: 22. J 183 9.55637

\ *Wherefore the faithfull, ode they were not at Jerusa⸗ um „in pꝛaper turned cheir fates towardes Jerusalem: Like as it be vilpersed throughout the wozld, ac-

£oweth.in this notwit un, vppon whose passlon and mer ites it wholy restech, and so b

such Chic ts but one Church. Wherfoze wie must dilige

lp markethosesentences of the Seripture which, after this ma ner binds Gud to dne certelne plate: oz they arme vs agalnst all maner of Jdolatrie, and teach vs to iudge all kindes af doctrine: Like as the Jewes could iudge this doctrine to be true, that all maner of wozthip whith wir not done in that pls of the Taberwas the hadim non ot

In chis ftesh God so appeareth vnto vs, thut

ing, chat it pzapeth inthe name of Je⸗

nacle, was Jdolatrie : So the Patrjarkes were able to iudge of

the- Alears which they made inthole places where God appeared vnto them. Fo2 there might not be one temple eretted again an achtr, noz one altar again an other: but chere was dne tem — me sirhe, une altut and ua moʒte. Like as wrhane one Chyil — — — is found,

The

dente dpanereeentnane am tice ecalleh the Arke g.cnow..

Arie of

This power Randerh chiefly ia eachin — — Read that which followeth in the same Plalme.

Christ our

and mercicate.

of ttrength, chat is to sap, ofthe kingdom. Likewise he (apth; Pal. i 10. The Lord $hal-send the seepter or rodde of thy.

aut of Sion, Also,Psal.8. Out ofthe mouthes of babes 2 lings hast thou ordeynedstrength. O is that called the Arke of sttength, where God mightely reigneth, where he helpeth and de⸗ sendeth his people, where he exertiseth his power soꝝ their suctour and safety, in hearing them, in soꝛgiuing their sinnes, in comfoꝛting them against Satan, death, and heli it selfe. This diuine power (sayth he) is bound tothis Arke, and therefoze itis truely called the Arke of strength. This strength and this power was als so bound to the Altars of the sathers: but now it is bound to the man bo2ne of che virgine Marie. Tochis man ws so euer commeth, shall feele a diuine power. If he dye, he shall iind life: If his

propitiatorie conscience he oypꝛesseꝭ w sinne, he hall finde remission ol sinnes:

Il be be toꝛmented of Satan, be shall find peace: Ihe be vexed of the woꝛld, he shall find securitie and bictoʒ ie. Fo Chꝛist, whose kingdom it is, doch not therefqze reigne, that he may enrich vs with wo2ldlp goods, landes and possessions ( fo2 chese are pꝛomi⸗ sed vnts vs in the fir of Gene sis):bhut that be may set forth hia di: nine power and rich mercie, and sec vs free from thasecalonitties, out of the which we are not able to redeme aur selues: Like as he delivered the saichfull in those dapes from all daungers. Foy the Arke was vnto them as an heauen, where they found deliuer ante from all miseries: as che people mas the kingdom, and the faithpe. 10. full were the Karres of heauen. Theteseʒe Danicl sapth af Antiochus, that he ould ca&downe Karres co the ground, Foz whereso euer the woꝛd of Gov is, there is the kingdom of God, of besuen, of life, ol victozie ouer death, sinne and all miseries, Thus ought the woꝛd which of the wozld is contomned and despised, be exalted and magnisien. n

Varse.s. Letthy priestes be clothedmithrighteautacs, and lee thy Sainctesreioyce. tr 20 Mes

This petitions the same which we vse in our pꝛeachings, when we desire that the Lozde would giue vnto vs godly i fapthsull mi⸗ nisters of the wo2de, and suffer no tuill teachers to haue place a mong vs. Fo} God in his kingdome is like vnto an Emperour. Wherefoze as the noble men and chiefe Pagiltrates nib

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- BADLY SR SERE

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sters vnto the Emperour and are the pꝛiaeipalĩ pattot his king

dom: so iu the kingdom of Chist are the Angells ot peace oz the

ministers ofthe Gospel. They therefoze which pꝛay fox the king

dom of God mult needes pꝛaꝝ that the Lozd would giue faichfull

Pastours. and Ministers, as he him selfe commaundeth saying:

The haruest is Pray the Lord of the haruest that he would,,,, . send forth laburets into his haruest. The labour: and crauell of

these woxkmen is, to communisate doctrine, consolation, thzeacnings,Fc.and to minister the Sacramences, That these thinges

map be rightip done, the labourers must needes be clothed with Tn. a righteousnes, and not onely with that righteousnes which belon · „es af geth to tuery man, and is not without coxruption 2.but specially the perfou with that righteousnes which belongeth to the ministery and to is never with the won which is pure anvwithout all copruption. This is that our cocruprighteousnes whereby the kingdome of Chꝛist is gauerned, that

THPozeouer the Pastozs and Pinifters ofthe wo2d are then clo. The rightethed with -righteousaes, when thep exccute a rightcous office: ousnes ofthe: thatis,whonthey teach the wozd fincerelp,as Peter sapth/ 116 any nine is man speake, let him speake as the wordes of God. Ailsa, when — OT they minister che Sacraments purely and without cozruption: so that mhatsoeuer thep doe oꝛ speake, be either the wozd 02 the woꝛk of God. Ao he that baptilech doth nowozke of his owne:. but he baptisech in the power of God. Likewise he that comfozcech the afflicted consciente, doth it not ol him selfe,but by. the direction of the wo2de and wilbof God. UWherefbze be also thatheareth this woꝛde, must not take it as the wozde of a man, but as a voycs founding from heauen. So the ministery is righteous which is truely executed in the power of Gad: and this ia true righteous:

nes. Contraxiwise, they which teach men to trust to their oume me⸗

rites, woꝛks and wozthines,and pzescribe a certaine fozme ol apparell, of eating, of fasting and such like ( wherein all the righte ·

onsnes ol the Papistes and the Turkes doth consist ): such Putests· Th i

(Asay) axe clothed with miquitte; Fo2 they haue lostthe chiefe 03 gers of che

nament and the true apparell of their ministery, because they dog Pope are clo,

not teach rightly no} gouernetruelp, but seducemen rather with ched with.

a false hew oftheir gouernment e ministerp, and that by the ma: 1

lice motion of Satan, which hareth this * 2 and

The fruites of the mint

Kery.

God requitetk nota heavy, bur a cherefull Hart.

The sunune and effect therefo2e of this: pzaper is, that they which attend vpon the Arke of strength map gouernrighteouflp: that religion may continue and flourish: that che woꝛd map be el. fectuall and bing fo2th frute:that terrified and afflicted consciens ces map be raysed vp and comfozted: that secure, pzofane and pꝛe⸗ sumptuous persons may be beaten downe with thzeatnings and the terrour of Gods wzath:thatthe weake map be 'frengthened: that the simple and ignoꝛant may be tustructed Mhich thinges by the grace of Chziste are diligencly and faichfullp done in dur Church. , . 52 . rn dent b 7 bop

And set thy Sainctes reioyet. Here we see that God is not delited with the heauines, vnquietnes and vexation of conscience-; which sinne and che feare which naturally follower sinne in wont to bzing: but with a chereful hart. Seeing theresoꝛe that there be two kingdoms, namely the kingdome ol death and the kingdome

of life, oꝛ the kingdom of hell and of heauen, be desireth here that

Grace.

Peace.

Sainctes.

The Church is holy.

the faichfull may be kept in the kingdom of tife,'+-entop the peace and cotmfozt of conscience, which the righteous try of the Pasto2s and Pꝛeachers of the wozd bzingeth. With this pꝛayer agreeth that pꝛayer of the Apostles wherewich they begin their Epistles: Grace be with you, and peace from God the father, Sc. Grace is the remission of sinnes. After this grace followeth peace 02 a good conscience, which here he calleth a reisyting. Let thy Sainctes reioyce (saith he): that is, let thy people, togicher with the Paftozs and Ministers, hearing the woꝛd uf the righte⸗ ous ministerp, be ioyfull ę᷑ triumph in that woꝛd. He calleth thent Sainctes 02 holy because ofthe vse of the woꝛd and the which are haly. So the Jewes are called holp, because/as brfoze I hane said.) there were emonges that people which had the arke and the woꝛd of God, which were holy thinges in deede, and did sanctiste and make men holy. Do our Church ts called holy, not onely fs2 the holines ofthe persons, but rather foz th holines which che woꝛd and Sacraments doe bzing vnto thole whiche vse them rightly. To those he wisheth top and gladnes, and that they may retoyce and be mery in the Loꝛd. 22371606 f

The meaning then ol this clause is this, that Chʒisl Jesus our Ring hath giuen vnto vs his wond, hach commaunded vs to be ba ptised, to ble the Sacrament of his body and blood,not because he

Per

woulddesfroyb6,0pp2eTe bs wich (ozrow, and dxiue bs ta despe? ration: but to this ende, that we sbould reioytt m de merry, hawing peace and 800d; conscience by bis free rate and mercye: The kingdom ol Chztst cher efize is the kingdom of top and nely⸗ uerance (as an other Psalme saith) in the taberuacles of the righteous: that is, in the Church and among the faithful it is the voice of rejopring; F012 they nnowe that Cin ist their Ring would that they should haue comfoze, life and victoy against death aud Satan. This is then the redopcing e triumph of Chaistians, o (aa here he calleth chem) ofthe Saincts. MAhy then should a Chiiftian be heauy 0; \aqzowfull,ince that he is called into the kingdome of Chꝛist and of grace, baptised and nourichen with the body and blood of Chyist, and dayly rapled vp by the wo1d, against defperation and all Nrxaurs? Af Athen doe pet remame in bitternes any beauines of spirite, the fault is nat iu this kingdom, no in the woꝛd oꝛ Sacraments, but in me and in the deinill; because J doe not with a true saith lay hold vpon the woꝛd and thozowly beleeue it. Fo2 why heuld I feave, if Ain verelp beleve that Y am bapti: sed, called, made pertaker ofchebaty aud blaod bf Chzift, and so receiued into the kingdom ol life, comppehendod of grave (as Paul speaketh)and shut vnder the merete of God? 'Thelk art nothing else therefo2e but the subtill sieightes and decetts of Satan, which will not suffer vs to see our (neftimable riches and glozy,but coun- ——— and trosses where na crosse is, but health and victoꝛpe. tau tei. 91638 1c r en 21 Wherefoe it was well said ot that Chziftian virgine, who be: ing tempted of Satan, answered that she was a Chziftian, and so rested wholy in that man Chꝛist. Fo2 we map not reason muche withSatan. If be obiect vnco thee thy sinnes, it hal suffice if thou obiect vnto him ag aine thy baptisme, which be can not deny: Also if thou lap against him the wozd, whereby thou wast called into th kingdom of grace: which,foz as much as it is the woꝛd of God,

how can it decetue thee? Thus in a Chzistian heauines can take no plate, if in his hart he doe acknowledge baptisme, the woꝛd, the communion ol the body and blood of Chzist, the grace, the fayour, anche mertte of God. Vow can he then but tioyre and be glad? But decause we often times saffer the worde and thele giltes of God to de taken from vs, and turne our eyes an other way, it can not be, but chat heauines andterro2 must needes follow, And chis

The kingd6 of Christ is 2 kingdom of peace and joy.

Phil.3.13.

How poore afflicted con sciencesmust be comforted against

Satan and all terrours,

tommeth to palle by the faulte, parted of our selves ( as F haue saide) and partly ol Satan, who leadeih vs from the-woxd beloꝛe we be ware, and maketh vs to thinke of our owne wozthpnes ox vnwoztbpnes, of our good 02 euiliveferres: also ofthe terroꝝ of death,ofthe tozments of hell, aec. When wethinke of these things, if we lay not hold vppon Chyift., we perish and are swallowed vp with angunifh and fozrowe: fo2 this is tu lose the Arke of the co⸗ ucuant. Theptherefoze which in these daungers take holde agapne ofthe woꝛd, are safe, and are now able to sap with Dauid: VVhy art thou cast done, Omy soule, and why arte thou vnquiet within me Fo2 Jam nome inthe kingdome of Chzilte, chat is, in the kingdome of peace, ol iop and otornall reiopcing; sauing chat it is bindꝛed by the deuill and by our ane eh, which is moꝛe ready to beholve her owne sinnes and buwofkhynts „then baptisme, the moꝛd and the sweete pꝛomisen of God. And this is the wiledame, yea the poyson which is hide in our flesh, chat we are m02e moued with our one vncleannes, then wich the pure nes ofthe moꝛd and the Sacramentes, Chen then whiche rest in the woꝛd art in a sure hauen of safogarve from all thest cempests and terrours, Me must pzap ibhert soxe that Go would-gtue vs good Pastoꝛs, faithfut, wise and godly visposers-of che woꝛd of

God. F; by their meanes and ministery the Churche doeth

anioy this ine stimable benesite and blessing, whereby · it trium · pheth auer death, senne and che deuill. q it knoweth that it is nowe in the kingdome ol grace. This is true and perfect peace, namely the peace of the bart and conscience. Thus the Pꝛophet desireth (as an iuestimable gifte) that the pastoꝛs and Ministers of the wozd map be clothed with righteousnes, and then that the people also map teioyce. This is the firlte r this THsalme.. Now follometh thel@conde parts. |

This is a newe pzaper, which he maketh in the trust and confi: dence which be hath in che pꝛomises. Foz here (as also befoze) the name of Dauid doch. nat pꝛoperiy ssgnifie che substance, but

33202 erz

He qualitie ol Dauid , that ia to sap, Dauid clothed and 2

| endedeclareth in chat abe

with the pzomises of the kingdom. As if he fapd: O Lend, J be- — — seech thee,paeserue and blesse our kingdom: be thoupzesent with, Pang be vs: be thou our shield and our defence. Ann this I dae desite, nat cause ofthe laʒ myne one cause onely, as though there were anp wozthines promises

in me wherefaze thou shouldest graunt me this petition: but I de: which were sire it in the crust ol thy promises which thou madest vnta my fa- — . ther David, when thon sapdest that thau wouldest giue alight vn⸗

to the house of Dauid, #c, And hete haue me bath an example and doctrine fet befoze vs, chat we also, when we pap unto god, shouln

looke specially pntothe pzomiles, as we baut laydesamerymes

-beretofoze,

Pozeouer this:place admonisheth vs of che difference which i ig The promibetwene the spirituall e the coꝛpoꝛall pꝛomises. Foz the cozpozat <5 2

pꝛomises haue a condittan as touching our worhes, topnedvnts 1er en them. So p caxpoʒal kingdom was pꝛomised to Dauid with this n f and 2 If bis posteritie should continue in the wozd & the wil spunual. of the Lozd,as in Moses it dach appeare. But the spirituall p20: males are grounded vpon no condition of mens wozkes, but vpon the deen truth of the Lond. Therefoꝛe, although the peeple of Jlragilweredepzined-of the kingdom @ danen our al their laus, pet notwizhstendingrhe p2omiile as touching the seede of Abraham, was not taken from them. Foz thus — oe — — 2.King.7.15, though I cast them out & viset them with

Thatiso v people ia their — 2 5 eee een e — pzo

mile in this place made unto eee e,

whole kingdom in desttoyen. Not with standing this is also true wich Angel saichihe abi fir vpon the throne of David for quer. Th be recon The errout tiled — — a difference of the. pꝛomises of God, of the lewes And hereof riseth all the errour ofthe Jewes that they know not — this difference. They ser great aud antple pꝛomists concerning —— theirland@ cheir kingdom 3 but chen see nat that they are conditi· couching onall.And againe: all those things which are-p3omised as toncer⸗ their coryoning the spirituall kingdome, they apply to the cozpozall king —— dom, Vettel ic eth chat hep fox io much and conceaue lo end —

263 A COMMENTARTE: vpron

great hope that their kingdom shalt he restozed, But it is an easse mattet to tame hom foolishlp they art ueteiued. Bit we will teturne unte che lam m 11132 5, ; 0 Che caule why he maketh mention of Dauid, we haue declared to be the pzomises made vnco Dauid, fo: the which he destreth of God that he will not turne away the face al his anaynted, that is to lan ylthe Ring, which was anopnted by the woꝛd o commaun⸗ dement uf Gov. Mum the face of the anopnted he calleth the pꝛe⸗ sence of the King oz the kingdom giuen and eꝛdeyned of God. Ag tl be sayn: Pꝛelerue O Loꝛd, thy people: mainteyne the iustite, the iudgementes, the equitie, the whole politike gouernment ol this kingdom, that all chinges may he done in due oꝛder: fo that pubiike-peace be net troubled" by sedition and ciusil discoꝛd, that discipline be. nat vefaced and dem med b adulteries and other olfences. Fox these things and sach like doe perteyne to this kings dom. Foꝝ to enioy a kingdom, is not ta enioꝝ a crowne 02 asceys ter, but a godly ozdered common wealth, in the which innocentie map lafelydwell,/ and rontraxiwise sume and wickednes maybe scuerelppunisheo,-Aitchel©thinges be pꝛayeth lo when he delt * peth that the face oi che anopneedamaptiot be tükenu,)j̃ i uwe, che tausewhyho vosiroch chele hinge nls, fo) chav this people had che moꝛd c ihe Church of God emonges chem, which: tan nat p2osper and flonrish, where all is full of murther, adultery, warre andcontoinpt oftywes, o Paule like wise xxhbozteth va to May it Ningea und THzmees; that we may leade a peuteable any a que Torhlapyiper voowvallo — — we haus thasge h then do the unkev accuse us as trvublers of the publike peace ã A am bervin perswaded that if peace and quietnes be mintenned. is tpecialiu by the pꝛai⸗ ——— —-—-—-— ?what thould God give diitd Benet the perde rad r is word which are tn00odeuntoripignozane hac get payer H, r hows then ought to pꝛay. 1 ee e n 280 0:4 een 1348 10453; 09603 3603 U7WIG 3633 4110513 343 Ha daI Ma Silks Hef. 11. TheiLord hith n in truck vnto Dad,; & he will

„etre Ker A Orte ente eng fou 7 - 1 wth — r UH. Ben

+4 TAE

iche her pzaperh lan the-policcke 0 cezpozall, |... _

THsalme, inthe wh kiagpome..F

or these twoikimgdotts, nametyihe politthe old the en che

syiri mall kingdamgalhougbthep. be latte dae, net ate iheꝝ so topaed togither, that theme can nat stand mithnthe other. I oz re politike peace is lacking, there can ns pietie 0} godlpnes e maintained without great daungers. A gaine, where the wunde of God is not, there can be no ende al ertours, blasphemies and 0: ther impieties. Pꝛayer therewoze fo: golitike peare and che tom the greater eause we haut tu giue thankes bnto Ood, 'Anv this waer (as I haue said) is also groutwedbpon th pʒomise of God, — — — that —— — erswaded we may 02 tu pꝛaye foz, 03 may be obtay ——— —j— Ewhatro aske, there

is not onesy a commannudemert os touching p)aper set foxrhvncs

Chureh, and the Church ' preseructh

policie.

the wozd is topned withall,

vs, but also a certaine fozme of paper, and che verp woꝛds wher: by we are caught how ta p2ay and what we should pꝛay fog: any

red that our p2ayer pleasech God: Ag when we pꝛap fo2 the sanctifping ofthe name ol Gon, the comming ol his kingdomt exe. Aud here is also to be noted, that this promises tumitmed with an athe, that it might be the modt sure and certain. f rn This pꝛomise as touching the tempoꝛall kingdome, as it is great, so was it an occasion to many holy Pꝛophetes, of great ab fliction and cruel death. Foz as the-p2onnises of God in cheit right ble doe raise vp and comfozt afilicrov-and govlp minves: so by occasionehereofsecureand oh ane spirics ware o

tuous and through the confidence they haue in these pzomnises , they afterwards persecute the godly: as we may see by manifest examples in the Pzophecs: who, because they repzoued the idolamazeouer certaine causes exp esses, fo: the which we map be assu⸗

The wicked presume of

the promises of God, crelly perlecuge - tue church.

tries of the Kings and condemned their talse and le way

ppings,thzeatning the destrucrion of the kingdome and of the — vnlesse they woulde foxsake cherr abom nations 4 turne vnto the Loꝛd, were toꝛmented and put to each as heretikes, soꝛ that they seemed to speake against this and other pʒomises. And in deede this seemed to be an inuincible argument whiche they vfed ageinst the THzophers: If Godssatd chep) haue pronisedthat the sonnes of David shoald sit vpontherthzone ol David soʒ ever, it is (mpossible that the Ring should tommit any such offence, lo

The argument which the wicked vied against the Prophcus

270 A COMMENTARY ron

\ , the hich thekinigvqme should benefrozea/7 V 21711 . 340) 36? How } Pope | @hekingdanut the Pope bath noosygoodipiand (0 go fiom

hah abuled d pH, ann ut dothche also abufe the p3oniles-of Chrite

the promiset in Ukemanceytoefjablishhus iy, his wolatries und aborttts

this pertainen ta the establishing of thr JBopes cp2anny;So that

lwerte consolation: The gates ofthe}bshall not preusile, &c. after mard s becami bioodp amn ttuel and mi an oc castbii of death

and deuccitatofmany Saincces fax charthe Pope vd apply it

vnto him selfe; and abused tr fo the Nablisbing of his tp2ainicall

kingdome. Fon this was the only argument whereby they pꝛoued

that the Pope being the head of the Chun ch, ctuls not erre.Thus

the wiched dor ae he pzamifes {which Gon bath set fossth to

raise vp the afflicted minds and eonfrientea uh propfe) againif

the true Church: This was d eause ah Atnazla the ntest could

A0. not aluide Amos the Pꝛopbet.Inthe middes of thy house ( sayth

be). Amas hath conspired against ther The earth tuuld not beate

bis talhe: Foz thus be saich: leraho am xhals dye by the sworde; and isaeihshalbhe ledde array eaytjue dut of their dhe late. Azolnoghitius bad benen bing vapofsible, and that irhe Ringe might commit mickedneg and ve hat he list without thecke o2 puntshwent Nat mithstandingibe ende asterwards declared that mzhis wes chaine cunfiugnee, and that the pzophet had said truely; lang * husthe wales dn ahufetbe:ppomises of God, applying the dg lame nuto them salues;wherean they belong to the true Church ruse vp and: nel hand so then het eme peesiempruous andcareles, They think comfurt chẽ not oftbeir sinnta oꝛ of the ind gement of God: but boldly & with⸗ selue with out all feare doe persetute the Saintes of God, as we see at this —_— dap inthe papacee; Do the true church is oppꝛessed of tyꝛannes, 041% doe. DRPUSNEd of faflo;bodtbzen; suffereth the contempt and hatred of the wozlo, and in autward apperance is euery hower ready to pe · rish. Oert it is netessarythatiht godly shouloraise vp them selues with a trust in the mercies and pꝛomises of Son: fo? to this ende the pꝛomises ate set soꝛth. But they which should beleue and com · soꝛt them selues with these pꝛomises, doe it not: Fox the infirmitie ofche slesh wild nor sufser them: which Satay allo encreasech in setting befoze their eyesabetr great daungers and terrours, Conzrarywise che Church of the wicked, which fox chetx =

oug

ESE2D ELEZSESESSERSSYS

TRE F327 RSARME, /

— — toatt, chough it maybe

; ech o

nely tee le chivgea nve @oker, marine @ beienathems ud rxpst doe. Thainitn ali times and ages che t onditiom a the ue C hei ch bath benealwayes dne; Nowlikens4 wicked Ituę in great hope, Tb. b and tomsoꝛt them selues margeigusly-sTHloogas they art in n- f ben, snetitie ⁊ so when wen are touched mith aduersitit: then mut miarest vpon fergblppespayze/BitethegOlp continue and conftantipenanre in hope, vhen bone zus camtozetn z riuplen am ͥͤen, ee bee Ho this pzomile as touching the kingdom ol Chzisty was hin⸗ va": dꝛed manꝝ and sundzy wayes hy rebellious people, by enemies aud wicked Ringes, until at the last the cilie and the temple were destzeped, the yerple carted ap captiue;hnd mane left but pla: wevand such as.were.afihevalelt soxt: Nome the won the um / Knp-4nd seruice of God; the aceustomediudgerens;; an bytefly the Church, the policie, and the kingdom werte gunt. Mere what hope was let, that there should cemaine any postoritte vnto Du · pid, a94his palme here pꝛumistthꝰ bis pʒamist ther esoꝛe was neceliarp, that cherehythe godly migtt be nble to comfoꝛt them seluos, that it was tmposliblefo2 this kingdom: ta fall, befo2e Chzift the true seede of Dauid sboulde be rtut iled: Mberestat: when all thinges seemed tobe most desperate, God raised vp cer: teine notable zophets: He seebppe Davixtalfoemonges greg aydmightp-Pzincesc Pozeouer,'the time mas appoynted hy he Miophet eme vo cares, afrerchowhich they shaulde l returnt into their land, The remnant ot che ropail ocke, that is ta {apo Pauid mas porserned even in cantiuity. bus although. -/ the kingdom leemed in outward shewe to be vtterly fozsakenz pet was it not soꝛsaken, aan che godiy constantih tamen inhope of e ee ee eee neee eee. ng.cIn4tks manerdog-:we-belend/ aud camfozt ogrdetues-ar. this f be Promiday chat Chzilt will betend and manu bis kingdom and bis f f tn. Church auen to the end of the wozly; though j Nommisi Auticbhzist comson of 3 triumph neuer lomuch,litting in che temple of God, and exerci-goely, hat

in their affli · Rions they should not despayre.

tt not dem —— — accepteth an rommen·

A COMMENTARY ron

. —— Koz thefe pꝛaunses Goviest with bis Church, that in sutth nrot ssiꝭ tie and danger it should nat he nuthout con. Which pio sts, albeit the Church can not fully and persictly beleur, yeovor

be — . — Gospell. Here, al — also shalt see che kingdom bought ino captiuitie, and the Arke

Fariedcleanealuap, as che Jemes did pet mud ur trust chas Son

uu and that his Chixih(olthongh i cer to

whole pꝛomise we haue, ought to mone vs moe then ——

daunger, seeme it ntuer soterrtble. Foꝝ if God, thou tience div ppestrue his Church vaverthe Papacie:

intu the Church i at the length, when all chinge s were desperate

and past alt hot: he gaused che light of his woꝛde to shine c tht

middes ofthofthogrible darkenes.:whp should we despayye *The

mercie of Godis greater then heagenand rarth. isabletg-sinabtowvp all eros into ihe which the verpelect,' 12 of time are alten times

ch pabesuffered

vlindreachors and ehr iniquirie + Thertis no man which mould not wich foz pott and quieents in the rominon wealth, and in the nct and godlines.

The Church On is it to be wished that iu the Church there might de vaitie and is never with cuncode, and that thert might be na ossence tihet in doctrine

out = = a pers and of

therefore it

hath neede of the promises.

cee arte would not hate; persetute, J bus ike; loue # embutecht wow. Motwichstanden g such a co —— and skoh: a Church — — ningartificer, but in this do lde chey coulve neues pet be suunde. Wherefoze let vs not looke to fee the face eicher of such quiet common wealth, o of so pute a Charth. Bushere wird let vn ct tent our selues, that the Church aun tommon wealth;/

—— — the wozd, ase pꝛaper, and frequent hg

Ann ns

THE 132. PSALME,' 273 traments, alchough the greater part doe the contrary, Ind to this ende doe perteine these consolations, that whiles all things feeme _ to wzacke andruine, we caft not awap all hope and vtterly despay}e,

When J behold the miserable face ofthe Church at this dap, The fiare of

in that the Pastozs and Pꝛeachers ofthe wozde are so neglected, pea so contemned and despised, thus J often thinke with my selfe, that the whole minifterie,although there were no tp2annes to op pꝛesse it, must needes fall euen of ic self, But we must moze regard the pꝛomise of God, then all outward shewes, seeme they vnto vs neuer so likely. F; behold and consider the histozies of all ages, and you shall see that the Church hath bene alwapes oppꝛessed # hidden thꝛough the tyzannp of Pꝛinces, and thzough the lies and fclaunders ofheretiks, Bozeouer, th godly haue neuer bene without their tentations thꝛough the constderation of their sinnes and vexations ofthe deuill. These things he that beholvech, and ftil fi xeth his eyes vpon these euills,fhal chinke that there is no church no2 yet any God at all. But of such shewes and outward appea⸗ rances we must ground ns iudgement. Foz such a face of church pe shall neuer see, in the which great offences, infirmtties, 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 no wiincle. But such a Church oucwardly pe shall neuer see, Fo? it is alwapes oppꝛessed of Tprannes, vexed of heretiks, exercised with afflictions both inward⸗ Jy and outwardly, with disobedience, contempt, falshood, dissimu⸗ lation of false bꝛethzen, c. In all these daungers we muft holde fast this consolation, that the gates of hell (half not meuayle against it, and goe on fozward with a valiant mind and Chzistian courage in teaching, in exhozting,fm tepꝛouing, and in other du⸗ ries perceyning to the ministerie. Jf anp be disobedient, peruerse and obstinate, let them goe, let them perish in their owne finnes,

and let this suffice, that there are some vnto whom Chzist and the.

ministery ofthe Gospeil is appoynted fo2 their rifing againe and saluation.

eit 5 Thus did the holy P)ophecs which law the captiuitle of Babylon to de enen at hand, eee eee

.

A confolati- he consumed with fire This was then the face ofthe kingvome

on for the Church of

which Gould afterwards be deftroped fo2 euer. There was no⸗

Iiracl inthe thing now therefoze wherewith they might comfozt them selues, tyme of her but this and such like pꝛomises made vnto Dauid, that of th frute of

captinitie.

his body God would set vp the ropall chzone, © that euen with an oth he had confirmed the same. And thts is in deede a singular pꝛo⸗ mile, in that he nameth and pointeth out a cerceine person, ꝝ sufferech not th succession to wander in an vncerteine person, Abraham, Isaac and Iacob had also a pꝛomise concerning Chꝛist, but vnder an vncerteine person il ye respect the multitude of their posterity. But in this pꝛomise is a certeine limitation, because there is one certeine person named, to the end, that although the people should be all leede awap captiue, pet so long as the posteritie of Dauid did continue, thep should comfozt thein selues with this hope, that the kingdom chould neuer faile.

This I thinke to be the cause why the genealogies, that is, the {ine ofthe kinredes and pꝛogenies ofthis people were so diligently obserued and noted of che godly, that chzough this hope of the pꝛomise to be accomplished, the succession of che house ol Dauid might be lure & certeine. Fo2 this familie was as a certeine starre emonges the people, of whose posteritie so long as they sawe any remmant, they continued in hope of their deliuerance by Chzist, pea tuen in the captiuitie of Babylon, although it were most ho rible. Fo2 euen in this captiuitie, alchough they were without a kingdom, pet had they emonges them certeine persons ol the roy all stocke, as it were certeine sparkles of the kingdom and of the light of Dauid, vnto whom the eyes of 5 godly did alwaies locke, as vnto a pledge of th pꝛomise afterwards to be accomplished as touching Chꝛist. Pozeouer in this captiuitie they had the woꝛd the Pꝛophets, Daniel, leremy, Ezechiel, and (no doubt) many other. Nam, so long as such persons as were appoynted co th kings dom and the pꝛiesthood were pet remaining, the kingdome was not cleane fozsakeno2 destroped, Thirdly the number of the yeres was alla limited, which being expired, their captiuitie <oulde baue an ende. But the Jewes at this day haue none ol all these thinges. They baue no kingdome, no persons appoyneed to the kingdom, no certeine number of peares, neither pet the wozp the Pꝛopbets. Therelo2e they are condemned with all theipreligion, And this calamitie in the which che Jewes haut lived tus

fince Jerusalem was deftroped by the Romanes, is no captiuitte, but a generall destruction and desolacton of chat people fox euer as DanicTallo saith: And after this shall be the ende.

Perso.12, If thy sonnes keepe my couenant and my testimonies that I shall reache them, their sonnes allo shall fit ypon thy throne for euer. x

This pꝛomise is not generall, foz it hath a condition annexed Because the + bnto it. There is a difference therefoze betwene this pꝛomise and

fach as be without condition, as are these: The Lorde said vnto

my Lord,&c, Againe Giue thy judgements vnto the King, O the corporall Lord, There the king dom is pꝛomised vnto Chʒist absolutely, but kingdome here it is not pꝛomised to the posteritie of Dauid but with this had an ende.

condition: If they (hall keepe the couenant ot the Loꝛde. So the kingdom was pꝛomised and giuen vnto Salomon, but afterwards

his cock was almost cle ane cut of in Ahazia,when onely loas te- Reg.2.1 1, mained,# all the rest ofthe Ringes seede were slaine by Athalia. Che. 22.

This was the pꝛactise of Satan, to the ende he might hinder the pꝛomise concerning Chist. Afcerwardes the kingdom came vnto Ioas, who also was of the seede of Dauid, c was pꝛeserued by the meanes ol his sister, sa that he wag not slaine of Athalia. Thus was the pꝛomise ofthe kingvome made vnto Dauid to endure fo) tuer, but pet so that God thzeatneth destruction if they keepe not bis coitenant.So was the kingdom at the length also taken from the posteritie of Nathan andvsurped bp Herode a straunger, vntil the time came that Chꝛist vnder the reigne of wicked gouerners, was bon of Mary the Bethlemite. Thus fo sinne one posteritie was destroyed after an other by the malice of Satan, and pet the whole line and succession was pꝛeserued euen unte Mary.

To consider these things it ts very pꝛositable, namely how the kingdom pꝛomised vnto David, came vnto his sonne Salomon, but pet fo sinne it was taken from him againe. The same hapned vnto Nathan, & pet notwithstanding God reserued a litie sparke, ont ofthe which this kingdom should afterwards shine v mighte⸗ tp increase. And these things were done to baidle our pꝛesumption. Huch is the pꝛomise also as touching 5ᷣ church: I wil bewithyou vnto the ende of the world. But hete is a condition ioyned withal, that is: At ye walk in my wates, F * y on heb

276 A COMMENTARY Yon

doth God alsoneglect and reiect, and reiseth vp others which (hal be his Church. Do saith our Sauiour Chzift: God is able of Merth.3.9, these stones to raise vp children vnto Abraham. Fo2 whereasche A... pꝛomise was made vnto Abraham, the Phariseis, because they were the childzenof Abraham, thought they shoulde vndaubtedly be heires of the p2omise. This confidence made them bold to line carelesly and without all feare of God, Therefoze, saith he, it is certaine that the childzen of Abraham hall be heires of the pꝛo⸗ mises made vnto Abraham: but if pe will be carelesse and wil not obey the commaundement of God, J sap vnto pou, it is an easie thing foz God to reiect you, and ofthe very tones to reise vp a po; steritie vnto Abraham. Sothis pꝛomise dependeth wholp vpon the condition, to bzidle and beate downe our pꝛesumption. The couenant is the pꝛomise ot mercie though Chꝛist. The Testimonies are the will of God reueiled vnto all ages by Moses and the Pꝛopbets. MNheresoꝛe he requireth faith, and chen obedi⸗ ence vnto the law. And here is to be noted that he addeth; VVhich I will teach them. Fo he will be the teacher and he wil be heard, The Church Ve will not chat the Councells should be heard, 02 such as teach is} Church that he hath not taught. Sa we say also ofthe Church,that where _— this. so euer the pꝛomise of God is beleued and his wozd obeyed, there con. tnc is the Church. But they that doe not beleue, bzaggethey of their word. glozious titles, their holy vocations, and such like, neuer so much, are reiected of God no members ofthe Church, Foz who would beleue the Pope because he is the Pope? And yet foz this onelp cause he will be beleued: q no man may as ke whether the thinges which he teacheth be true and (ound: but he will haue men simply to beleue that that holy sea can nat ere. Against this who so euer dare once open their mouthes 02 examine his decrees by the woꝛd of God, are dzawne and haled to all kindes of to: ments. Like as therefoze the Jewes taught and defended their erroꝛs and impie⸗ ties by the auchozitie of their Ringes bppon whome this pꝛomise seemed to be grounded:euen so in all ages is the false church wont to doe. But we answere that in deede the pꝛomile is true, and pet is it condicionall: namely, If ye keepe my couenant and my te stimonies. Fo2 God did not so anoynt the Rings, that they should doe-what so euer seemed good in their sight, oz what so euer they The kings of oꝛdained oꝛ taught, God would appꝛoue because they were kings Iracl, andtheanoyntedof God: but he addeth: If ye keepe my coueb nant

Sass Feser gas

—

TTETZDESFEAS

Rs *: and ty2anny, [53 i

dant. Bain the newe Testament it is a true saying: He that hes rech you heareth me: but pet not generally to be vnnerstand af all those which teach in the Church. Fon some teach not the moꝛd of Chzilt,bue their owne wozd, This wozd God willeth not co be heard, but commaundeth that it he not heard, when hesapth: Take heede of false prophets.

Do Moses in Deuwonomie tummaundetb that ths king should The comnever lay the booke of the (awe out of his handen, but should exey- waundemẽt

cifeche same continually in reading, in learning and in pꝛactising the same. If this commaundement was giuen to the Rings vnder

the law, what shall we then thinke of the wozd of thenewe Testa ment

ment / In vapne shall the Pope and his Pꝛelates here glozie and Nogge of the Countells, the sathers i the Chareb, the dignitie which they haue (a many ycarts vsurpen. Al these are (afarre to de anpꝛoued and heleeued, as they teach accopding to the rule of the holy Scripture. Foz the Church, which hath authoꝛitie from God, is that onelp and alone which followerh the voyee and the mn ol the Lozd.

Moꝛenuer, we lernt by exptrience, chat nuthing in mope com Few vse their mon emongest men, then to abufe the anthozitie and power com avthoritic mitted vnto them, & very fewchere be which dor rightly vse their Sey.

authozitie either in the Church oz iu the common wealth. The cause is; faꝝ that the greater part serue their owne affections, their owne lustes and pleasures, and whiles then sbaulde rule a⸗ thers, they faffer them selues to be ruled and gouernen of Satan. Vereo commeth it, chat we set the Pope, the Bishops, yea the hole Papacie co haue no care of the wo2d, no} loue to the ud at all: but are wholp giuen ouer to seeke their owne glozie, digni⸗ tie, wealth and pleasure; TUherefoze their authozitie bindech nat vs, although it were the authozitieofan Angell fram heauen: but with good conscience we depart from them; test we Gould tu diso⸗ bedient ta the bigh authozitie and Maiestie, which in Bod him selse. But if the Pope with his Pꝛelates would not rtũist and per⸗ secute the doctrine of Chzi&, if with vs they would beleue & teach that we are iustisied by the onely p2ice of the blood of Chzift, and Would not teach men ta make marchandise of their owne merites and wotrkes, we wauld gladiy acknomledge their authoꝛitie. But since they manifestly impugut the woꝛde, fince they defende their

we doe not ouely ttiect aud contenme thetr authozitie, but we fap asPaulcfapth, tar thepare accurstd, : i is a common pꝛintiple emongest the popish-Docto)s, thac the Pope is abone the woꝛde and the Scripture, and that in the {awe of God he map dispense as pleaseth him, But God giuech-no authozitie vntoman abone the wozd. So should he let man, that (scofas,duftiand bunge aboue hiar selse t fa whatis che wozv, but God him selse / This woꝛd they that honoz; obep and keepe; are the true Church in deeve, be thep never lo contemptible in the wo2ld: but they which doe not, are the church of Satan and ac All — cursev of God. Qud this ia the cause whp it is expzeslp set downe dul. in the text: The testimonies dchichl will teach them. Foz sowill word, God pse the ministerie of teachera and Pastozs in the Church, that he notmichstandiug will be the rhiefe Pasto2 , and all other ministers aud altea uhat fo euer, yra the Church toseife shall be rulen and gouerned by the wow. Emongest the people of Jfrael the Kings and Pꝛiestes glozying and vaunting of their va⸗ cation, thought they might doe what they list. So the Pope and dis Pꝛelates at this day will not be subiett to the ambozitie and rule of the weꝛd e᷑ the Scripture © Fo? the euill tunsctence which the Pope hach, doth alwop cry out and witneffe va bim that the holy Scripture is the wozd of God, and-therefoze will be again dim, x utterly condenne him. Mh erefaxe thete is noPilon which he moze hateth and abhozreth then the woꝛd of G. The condi- This condicionallsencence:tshereserdown detanse ul the wiee tion is added kid chatthey shouldnot take vppon them an absolute power con: because of (traxpts'thwo7d; Fo) chere is no absdlutepzomile, but that which menickes perteinechbnto:Chail, which saith not with a certeine condition, but generally and absolutely, that Chzift should come of the seeve of Abraham. Nowe, whereas the coꝛpoꝛall kingdom did endure bucilithispzomileas rouchingChzilt was accomplished, it was so stablished by the wozd, that notwithstanding it had a cerceyne condicion'annexed unto it, Therefoze many wicked Ringes, with all their families neglecting this condition, were vtcerly destroy⸗

ed, and others succeeded them: so that che tempozall kingdom en⸗

- duredafter a sozt,vntillth most holy aue, che Ring ol Rings came, euer. This condition therefoze is e tu beate downe pzoud Nee he sayd: This momileaptour =

inn

THE 19%, PIALNE, 279 Chꝛia will J accomplish, and will yndantevly establich the thzone vnto my struant Dauid: but doe not pe, whiche inthe meane tims fit in this thꝛone and gouerne this kingdome, pꝛesume of thep2omise, and thinke that pe can not errc, oꝝ that God will winke at pour erro2s, and not rather condemne and seucrely punish them. Therefoze either gouerne pgur kingdome accowing to my mozd, oz else I wil roote pou ont and destrop pou soʒ ever, This pꝛumise be now amplifieth and setteth soꝛch moze at large.

Verse 3 For the Lordhathchosen Sion, and loueth to dwell init, saying:

This is an amplysication of the momise. As if he saide: Ye have 9 p2omile.But doe pour indeuour, that ye may become righs teous and keepe mp coũtnant, shewing your selues obedient ynta wp botce, Then shall this kingdome endure and J will dwel with you,and wil replenish pou with all maner of bleslinges-boch cozpozall and spiritual, ;

Here, of a singular purpose he vseth the same wozd which Mofoes viedDeut,+6,26.1n the plage Which the Lord by God shall choose to place his name there. Fox at the beginning there mag no certaine place appointed wherin the tabernacle should remain, but it wandz6p, not onely from place to place, but also from tribe to tribe, as Ephraim Manasles, Dan, &c. Mozeouer by this

This was plaine and grosst idolatrie. Fo? seeing that God did bind him selfe ta the Percieseace by his woꝛde, namely that there he would there he would bg daund: cherefoze it was idolatrie to beleut tho; he was any where elle, o to seckt him in any o⸗ ther place. Therefoze, uhen the people did denise oi choole any kind ol woꝛchip which God had nat chosen, we see home sharpely the P2ophets-did repꝛoue them. Foz there is nothing which God so much detesketh, as to admicte oz appointe foz the seruite of GO he; hath not tommaunded. Atzeresqʒe election 02 choile belong nnn to the

*

ohm, hach chose he onercthzowerh all kindes of wozshipzand te- Opdchookgionofmans owne dewsing and choosing, whereafthere was an for er insinite number among the Jewes. Foz thus they chaught Ik it vice: therebe lawful foz the Pꝛiests to earythe tabernacle from one place to fore we way an ocher, why-may not we also da sacrisce in moe places then one? not hole it.

voice ofthe Loꝛde. Else shall that happen vnto vs which Jeremy thꝛeateneth: That they haue chosen will I reiect. Thele

destrop and confound the inuentions , the deuises and deuotions,

the false and counterfet religions which we haue seene in the Pa;

pacie. Fo2 whereas some gaue them selues to this oꝛder ofreligis

on & some to that: whereas they had certaine dates of abstinence,

tertaine meates, certaine Sainctes to call vppon, and such other

like, iH ye aske who commanded all these thinges, their owne con

science will constraine them to aunswere that they wete in deede

of their owne choosing and their own deuising. But this is to serue

not God, but Satan. Fo2 God is not serued but when that is done

which he hath tommaunded. TWherefoze election 02 choise (as A

said ) pertaineth not to vs; but to God alone t but obedience be ·

longeth to vs, so that what God hath commaunded, that must we

Poteouer,the wozd of Choosing beateth downe all confidence

and pꝛesumption of wozkes. Fo; if he should sap: I giue vnto you

Stfonfoz a reward, oz this doe I to requiteo2 torecompence pou.

ft were as much as if he sais, this doe J in tespect of pour delert.

ic co doe But when he saith : I haue thosen Sion deteꝛdinꝑ to myne dne

choose, then Will, he sheweth that he doth it without all respect of merites: so

commeth ir that he both condemneth all counterfec religion, and all cõfldence

not of our gf merite. F 02 voluntary wopshippings-and chosen religions per⸗ ts teine to the deuils diuinitie, And it helpeth vs nothing, that they are cholen of a good intent. Foz there is no good intent which is

No good grounded vppon our owtie judgement; and not vpon the wozd of chat is groũ · G0d,which ought ta be the groundwozke of all good intents, Foy ded vpon heonely intendeth well, which knoweth that he is constrained to abe word. do this thing oz that by the woꝛd of God. This wozd wholo hath not, although be seeme in all things as holy as an Angel, beware

ol bim, and anoid him as a deadlp/popson, This is a molt tertaine

and infallible rule soꝛ vs to follow which if we doe we shall neuer

be dereiued), il we demaund whether God hath tequired of vs oy commasided this thing 02 that. Fox he appꝛoueth nothing as good

Fee. Thi ref for ent hin I greif or Tha 'F #4 ,4\ ; ee 29

[delve thentin. 0 ak This

*

GE ESE PBOD2GE

This is a singular pzomile, and such as God neuer made in auy other place. THereof Esay and the other Pꝛophets seeme to gather, that Jerusalem should endure foz euer, that is, vntil the Bess sias should come, who should make of a tempo1all, an eternall Jerusalem: As also the Angell sapth vnto Matie: that Chist ould sitte vpon the thꝛone of his father Dauid foz euer. And here marke the sequele of this pꝛomise. Jerusalem at this dap is destroped and gone, and pet this pꝛomise doth plainlp shew, that this shall be the seate ot the Lozd\ozcuer, Mherefoꝛe it followeth, as an infallible consequence, that he is come which hath established this king domfo2 euer. Fox whereas it was destroped in the captiuitie of Babylon, pet notwithstandiug there were certaine remnants reserued: The time also was appoynted howe long the captiuitie thould continue: And mozeouer, there were pet both Ringes and Pꝛiestes remaining emongst chem. But now there is none of all these thinges, as befoze we haue declared.

This is therefoze a notable pꝛomise, that this Jerusalem (hall be the seate and thꝛone of che Loꝛde fox euer, and shall neuer be abolisbed. The Jewes pꝛesuming of this pꝛomise, did crucifie Chꝛist, and committed all iniquitie. Foz thep thougbt it not pollible that Jerusalem should be destroped, because of the pꝛomise with it had, that it should remaine fo2 euer. But we haue heard that these thinges were pꝛomised conditionally:to witte, It they thould keepe the couenant ol the Lozd and his testimonies: Mru-

(lemtcherfoze continued vnto the comming ol Chzift. Afterward ferusalem it was plagued foz sinne, as other wicked cities and kingdomes was dcstroywere. In like maner the Pꝛophets doe certainly pꝛomise that the << nowi

Golpelshould come out of Sion and a newe kingdome of Chzifte

out of Jerusalem. NotwithManding they lay, that this Jerusalem p againe by Houldbe greater then the whole earth, and the walles thereof Chr to rethould be the endes ofthe earth. These thinges tan not be under maine foc stand ofthe coꝛpoꝛall Jefusalem, which notwithstanding was the er

firstoccasion ofthe beginning ol the kingdom of Chꝛist: but after wardes it was hozriblp defroped: like as also the wicked soꝛte of Davids posteritie were r ooted out: but the godlp remained vn⸗ till Chzist was bone. | : | Pojrouer,it is enident that this election and choosing began

that like as beloze che perfons of the Pꝛiests did not wander from

tribe to tribe, but were alwapes cercaine : so the persons any successions of the Kings shoula not nowe vncertainly wander as

the Judges and the Pzinces did, which continued not in any certaine tribe, and here againe he vseth the woꝛde ol choosing ,toconfound the pꝛesumption & confidence of merite which was so grofi ded in their hartes, to the ende they might under stand that this ci⸗

tie was appointed by the good pleasure of God to be a seate and

The Tewes Harbo20we fo religian and policie. Foꝛ this deuilish vice was pe⸗ presumed of euliar vnto the Jemes, that they glozied in their merites, their their owne seruice and ceremonies, Foz this cause Moscs alfa sharply re: merites. pzoueth them, and warneth them that they shouldnoc chinke they had obtepned thele great benesites thzough their owne righteoul⸗

Deu g. rutg. Not for thy righteousnes (saith he) hath the Loxde brought The presũp- thee into this land. This deuilish prekunption we see also to be in tion ofthe the Papacie: but much wozse then it was emongest the people of Tapi. God. Foz they vsed that wozship & seruice which was rommaun ded of God; But in Popery there is nothing but mans inuenti⸗

ons,which are the wozshipping al inolls. 740 - Nowe, whereas ehe Lo p2omiseththat he will dell in Je⸗ Ie is a great vusalem, this seemeth to be but a small matter. But we must lake Sache he tothe Palestie ofthe inhabicour,, and then the place, be it neut hach appoin © hae and contemptible, spafi became gloxious. Foxthis did the ted acerrain! d pomise, that he hom the heaueus cauld nat rampꝛehend, place. fot his should be founq in Jerusalem, This is thereloze a singular pꝛo⸗ seruice. mise, when men map knome and enioy a certaine place wherein God may be founde, that they wander not in the imaginations of

their owne harts, euery man chooling vnto him selse a God, oz a place where he may sexue God actoꝛding to his owne fantasie, ag Iarobhoam did, which-ishezrible iavlatric. Wherefoze it is the great mercie of God that he hath appoynted a cer taiut place fox lerusalem bis wo and his whole feruite, tu the which place the Scripture called he atttihuteth this excellent name aud title, that it is called the holy boly citie,® eitie: nat fq2 the holines of the heople iubabiting the same, but lo The glory the holines of the Loꝛd sanetifping all thinga byhis W. of Church This gfazy bath the Church of the newe TeFament- alte, in of the new that sde hath foz her bead, not the Pope, (asche wicked Papists Testaweat. nge most wickedly affirme) ; but —J

el che father,who is pzesent wich his wozd E Sacraments, This ts an ineftimable glozy,which dependeth not vpon our righteoul(- nes, but vpon the greatmercie of God accepting, appzouing and — all thinges that we doe foz Chꝛist his sonnes sake our head.

But the citie of Jerusalem found Satan her deadly and cruel Satan a con enemietnthis respect also, betause it was as it were, the wozke- cinuall and house of God, in the which he dayly exercised and wought all ma 20

ner ol holy wozkes, blessings & benefites fo2 his people. Yet was 4 it of God notwithstanding meruclouslp pꝛeserued, to this end that bis people should not be vacerteine where he would be found, woꝛ⸗ hipped and heard, And here agapne we are admonished, that all these thinges come of gift and not of merite, of mercie and not of moꝛkes. Foz be hath chosen vnto him selse this reit, g it hath pleased him to dwell in this place. Do it commeth not of our desert that weeniop the Gospell and other great blessings of God. All

thefe are the giftes of God, thzough his great mercie and good nes bestowed vpon vs foz Chziltes lake,

Vorse.15: Her vitailes Iwill blefle, and will satissie her poore wich bread. |

This word vitalles signisieth pzoperly a ay. But why doth why 5 Steithe Scripture so call the sustenance wherebp we liue? Euen foz the same cause fo2 the which Chꝛist callech it our daply he ade: So chat, like as beastes doe dayly followe their pzap and finde it, they sowe not, they labour not, but by pꝛay they attepne all that they haue: Euen so shoulde we not heape vppe that though couetousnes and incredulitie, which may serue vs foz many petes, but shoulde daily looke fo and receiue at the handes of the Lozd, that which is dayly offered vnto vs, (emploping our labour notwithstanding as a meane to atteine the same) & therewith be con; tent, as the beast is when he hath obteined his pꝛay. Fox couetous⸗ nes e incredylitie is not content with pꝛesent benefits, although th Lode dee neuer so fapthfully pꝛomise to feedevs, and giue vs all things necessary fox this life. Thus the Scripture pꝛoperly a very aptly calleth our foove and sustenance 2 pꝛay which conimeth vnto vs taking no care, but labouring a leauing th care vnto God, as our $auiour Chzilt teacheth vs, Mau. 6. who commaundeth

a pray.

A saying of

membred.

Bread what ic significth.

vs to labour and diligently endeuour co doe that belongeth to our vocation: foz ofthe Pebzewes that is counted labour which euery day hath and bzingech with it. But withall he commaundeth vs to take no thought foz wozldlythinges, but to leaue all carefulnes vnto the Loꝛde who pꝛomisech that we all no moze lacke then the birdes and other beastes doe, which haue that is sufficient, and pet labour not no2 make pꝛouision fo2 the same. Foz this is not the ende of our labour, that in this life we ould still seeke to en rich our selues and neuer be latistied. Foz although we haue the treasures of this wozld, pet with this life we must foxsake them. And like as this life is not certeine, but is as a pꝛay, which we so long eniop as it pleaseth the Loꝛde: euen so is the poztion of our sustenance but, as pou would lap, a snatch, wherewith we must be content to line, and not be carefull fo2 the time to come. So voth this woꝛd condemne all faithlesfe carefulnes and care full incredus litie, wherewith notwithstanding we can nothing pꝛeuaile.

, Cyprian hath a goodlp saping to this effect and woꝛthie to be

Cyprian wor remembzed.Chyiltians(saich he) which haue fozsaken this wozld, thy to be re · hoe so litle care fo2 earthly thinges, that they as ke no moze but

foode and rapment , Fo} their hartes are fixed vppon the eternall treasures ofthe woꝛld to come, They seeke co line but from day

to dap, as straungers hauing here no continuing citie, but looking

fo2 one to come. And good cause there is whyTH Disciple of Chyist Gould desire no mo2e but fo2 the present day, which ts commauw ded not to be careful fo2 to mozrowe, Fox it is an absurde thing that we should desire to liue long in this wozld, which pꝛay fox the spedy comming ol the kingdom of Chꝛist. '

That which followeth: & her poore I will fatisfie with bread, is a phꝛase oz kind of speech well knowne. Foz bzeade the He⸗ bzewes are wont to call meate and dzinke, like as we call vitailes whatsoeuer perteinett to our foode and suskenance, These things he pꝛomiseth, but to the pooze: foz fo he calleth his people. F oꝝ he fecth the condition of his Church to be such, that in the middes of the riches and wealth of the wozld, it onely hungretth x thirstech. The pouertie ot the Leuites was exceeding great vntill they as⸗ pired co hono and dignitie, as ao our Pꝛelates doe. Fo? Satan soruleth in these matters, chat he neuer teaseth to oppꝛesle the ministerie as much as in him lyeth, with pouertie and contempt.

This many not contented tu beate, doe fall so satre, that rather

then

chen they will lack, they will teach the thinges that please men, that so they may attaine to wealth and diguitie.

The godly musk cherefoze hold faft this pꝛomise: that the Lom saichhe will giue bzeade vnto his pooze. F both these thinges thall come co palle,chat they shal l haue bzeade, and pet thep shall be pooze. And whp2 Becaule the kingdom of Chzilt is not of this woꝛld. Let chose therefoze which are ofthe ministery, and are the pꝛincipall parc of this kingdom, be content to suffer repꝛoch, ha⸗ cred aud contempt, oz else let them be no ministers, 'Fo2 the inhe⸗ ritance of this wozld is not pꝛomised co the godly, but the assurev and euerlasting inhertiance ofthe life to come. Whercfoze Chzilt

calleth the pooze in spirite,blefsed and happy, which notwithstan ·

ding must suffer many calamities. Dn the other live, thole chat abound in wealth and are full, he calleth miserable. and vnhappy, because the time shall come when chey hall weepe, Uherefoze let vs thus make our accoumt, that if we wil be the people of God, we must in chis life content our (clues with those thinges whiche are necessary fo2 the back and the belly. All other incommodities let vs patiently beate and ouercome in hope of the giozp whiche hall be revealed vpon the sonnes ol God.

4 7. 16, And vill cloth her Priefies with leon: — Sainctes shall shot for ioy.

a e is farre moze excellent then chat whereof we

haue now spoken, Foz here God pzomileth that he will so gouern

the Pastozs and Ministers, that they shal be pure & holy though the wozd and haue a good conscience. Jf we would compare these

Temporall incommodi.- ties of the

thinges with that small defecte of cozpozall thinges, we should Church are beare it much moze cherefully and patiently, When J was a omen.

Monke, J lived in most miserable darkenes and inflnite-snares of

sed with spirituall bene

conscience : where though the multicude of mens traditions; gces & ble

sinne bꝛought fozch sinne. J was bound against nature to that im. pure and incestuous single life, Pere, ii a man ould haue asked me what I would giue to redeeme the quietnes and peace. of con science, and those inestimable graces and glozy which we enioy at this day by che woꝛd and the spirite ol God: J would humbip baue cast downe my self pꝛostrate vpon the groumd# giuenwp hte gladly fo2 this onelp quietnes and libertie of conscitnat in Chʒitt.

linges.

A singular consolation against poweruc and

comempt.

But nom, when we are clothed in deede with saluation thꝛougb great and assured pꝛomises of the foꝛgiuenes of sinnes and eternal Ale, we foꝛget chele spirituall riches, and we complaine that we are not made Ringes and Pꝛinces in this cozpozall life, We doe not pꝛeferre our eternall and spirituall glozp befoze these transi⸗ toꝛp and cozruptible things, And what a faule ingratitude is it, so to be offended with this externall pouertie, and not to ioy andrejopce rather in these inestimable treasures of the spirice > Who woulde not rather hauing these giftes of the fpirice, begge his d1ead fromdoze to doze, then enioy the riches and treafures of all the Pꝛelates and the whole kingdom of the Pope? Mhome we fee in this wealth ol the wozId, becaufe they are enempes to the wo2de.to be most desperate and damnable: Fox they are without remission of sinnes, hope ofeternall life, the knowledge of Chyist. and all the heauenly benelieg and blessings, which we by the woꝛd doe so plentifully enioy. Mherefoꝛe tfwe be neuer so pode, afflicted, vexed, full of anguish and heaupnes, contemptible and abominable inthe sight of the woꝛld, yet let vs comsoꝛt our selues with this, that we haue thetreasures of the kingdome of heanen, that by faith in the woꝛde wie shall haue the bietoꝛie ouer inne, death and hell, and that we are wholy clothed with saluation. Vom many were oppiessed with desperation befoze this happy age wherein we liue? But if they had had this knowledge of grace and these confolations which we now haue by the wozde, woulde they nor.thinke pe, haue falkainedrhe losse of all the riches in the

- wozld and all wozloly felicitie?Foz when a man feeleth the wꝛath vf God and desperation, then infinite riches and treasures are nothing esteemed. Mhat doch knowledge, learning, wisedome,

what doe pollessions, kingdoms and domintons then anatle? Alt

these thinges who would not gladly fozsake and cast away, that.. .,.onelp he might haue his constience quieted and at peace with

:Cherefoze Paule very aptly callech the knowledge of grace,

an absolute oy a full perfection, because all good thinges are contepnedinchis knowledge. Fo? if we line her? by begging our dzead,is not this well recompensed in chat we are nourished with the foodof Angells,ecernall life, and Chzift him selse? Mo so kauozerh notthefethinges, let him seeke fo; a Catdinalls hatte with theministers and soulviers of Satan, Let 5 wealth,

wealth, the riches and glozie of chis wozlv, As fo2 me, I seeke o ther riches; which Jesteeme aboue all woꝛldly wealth and creas sures, Thirtie peates agoe, it᷑ I had had the true knomledge any vnderstanding but of one Psalme, I chould haue thought my selfe to be a God: fox then all chinges were full of grosse ignozance, hozrible abominations and all kindes of idolatrie. But now,when the L 0zdbhach opened vnto vs, as it were a flood of heauenly wile dom and knowledge, we are vathankfull and become so wozldlp, so fine and so delicate, that we will lacke nothing that the wozlde

hath,But Esay sapth, The bedde is trait, and there is no place God & mam for both. Albeit the thinges we doe not condemne: faz they are mon can noe

the giftes of God, and therefoze let those which haue them, being oo tog Eg

lawfully gotten and in the feare of God, use them with thankesgtuing and without offence 2 and let those, to whom they are not gi · uen, beare their want and necessitie with chꝛistian patience and

without grudging: As Paule sapth, that he is able though Chzilt 5

to doe 02 to beare all chinges, to abound and to lacke, to be full and to be hungry, to be pꝛaysed and ta be dispꝛaysed, c. and that because we haue a kingdom in heauen, and we looke fo2 a Saut: our, who hath begunae to giue vnto vs these thinges n the wow

and Sacraments : Qu it he leauevaca vs na moze but the minis

en sound, we care not much fo2 all other inges.

Church and the wozd shall endure ta the ende al the wozld, notby the counsell oz wisedom of man, but by God him selle cloch ing his ministers with saluation. Alheitcherefoze that under Achas and other vngodly Rings all chinges were full of idalatrie, pet were there certeine Pꝛophets by whom the woꝛd was pzeserued, And in the time of Chzilt the blindnes of that nacion was incredible, and such as (J thinke) neuer was befoze. Notwithstanding there wag Anda and Simeon which then acknowledged and pꝛe ached Chzilt. This is in deede the great wozke of God thus clothing with loluation, that ia, wich bis migltie and vicrozidirs wozd, with his true and holy wozshippe, bis ministern, that out of che mouthes of men ou (aluation and dur gan mop lie heard. This is a latte moꝛe ex then: were thase Aaronicall garmentes of Moises, that the Pastents win. WPararhers of the Gospell are furnished and adozned with the wozves of saluation

This is therefoze a lingular pzowile and cansolation, tbat the -

and the doctrine of truth, wheredy thep may de able, not onely ti instruct the people tammitted to their charge, but alsd to confuce and confound the avuersartes, Fo? to this ende serueth che gar ment and the clothing of saluation, that is to sap,of victozie which is obteyned by the pure wozd and holy miniFerie,

The lecond part ofthis pꝛomise is, that he wilt giue sucte sle and fruite vnto the woꝛd: to witte, that fo many as heare these Pꝛiestes, chese Jaastozs and Pꝛeachers and beleeue the woꝛd, are sanctified and their harts are replenished wich peace and iop: they faithfullp trust in God, whom they know to be well pleased with

The peace them,and of whom they belene that they are beloued. This peace of consci· pf the hatt is our kingdom of heauen which we haue in this like. ence. F0}it is an incomparable treafute: in comparison whereof all gift of God. the kingdoms and riches in the woꝛld are but dyꝛt and dunge. Do the Plalme topneth these two thinges togither, at by the Pꝛea· chers and Ministers he wil giue his mightie and victozious wozd and faith vnto those that heare them, that so all may be saued, and with ioyfull hart map prayle and magniftesach g grattous and 4 mercifull God. - * Hethatbeholveth the outward ewe and face of the Church; Ab dag will ug theke thingesto be fall andfarte otherwise, Fo ow _ of Church WOdegare [piritua,and mult notbe-vnderstand accoz —— must not be flesh. Fo2 if a man follom the outward appearance, he will rather estomed ac- iuuge the Nope and the ministers of Satan ta be clothed with sal⸗ yg to 4 nation. Fo: they triumph in great securicte even when they think — which aremost to Chzist and Hewean® the true Church. On the other side the Chziftiang oz the true Church are afflicted, vextd, toꝛmented within and without of Sa tan and cruell persecutoꝛs. No man will thinke thele thinges to be saluacion oz ioy, but miseries and perpetuall calamities. But turne thou thyne eyes awapfromthe outwarde sbewe and appea · muce, and behobde chat Paieftie whichspeaketh 8 won and pꝛamiseth to be mercitult vnta ther. th be in the fauoux of Gov,ifhe hate thee not bat loue thee, hom rish and defend. thee, J pzapthes, coy the calamities in the wo2ld? Are they not all, be they never so terrible and intole

—

LIMI

THE 132. PSALME, 299 Jun. y. There will I make the horne of Dauid to budde i I haue ordeyned a light sormyne anoynted.

He continueth in the pꝛomise of the kingdom e the pziesthvod, A promise that not onelp the saluation and top of the Pꝛiestes and the faith- 1 full people hould be defended again® fantastirall spirites which 115 peter that nation was neuer without, but alsd that this kingdom should tion of the be defended against outward enemies and other nations abzoad, Church. and at home againl{tseditious persons, Foz like as amonges the Leuites there were many fancasficall and hereticall spirites: so in the other estates there were also many sedicious heades, ag the histo2ies doe shewe; Howe manp had Saul which woulve not acknowledge him fox: their Ring? After chat Saul was killed and Dauid was saluted and taken of the trybe of luda foz their King, all the rest of che tribes fozsooke him and followed Ish- gn 10 bosheth the sonnt of Saul. This dissension endured senen peares and six monethes as it is declared 2. Samuel a. Now who knowoth not what fozmes of (editions and battaples David afterwarves suffered in the kingdom? Agayne, after the death of Salomon this kingdome was vexed with infinite sedittons by wir ked Ieroboam. Agapnlt thele enozmities the THsalme armeth and confirmeth the people, and pꝛomiseth that the hozne of Da uid shall erdure, being eratted and Cablished by the Hoppe hun selle. Such was the condition ol this kingpom, that the pure and holy Pꝛiesthoode Satan coꝛtupted by sectes and schismes, ta ouerthꝛowe the sound and true doctrine of the woꝛde: and in the tiuill gouernment he stirred vppe rebellious and difobedienc persons. Thus Satan rageth with lying and falchood agaynst che-

Tpirituall kingdom, and with murthers against the politike gouernment,that offences of lying and murthermight no where be

- Wherefo2e, as this kingdome must not be effeemed and juds

ged accopding to the outward face thereof (foz then it hall appeare to be a weake , a seditious and a miserable kingdome): so The om che Church hachalfocertepne pꝛomises ok peace: but pet lo; thas ward she w &: fo the mal parte it is vered with offetices, with persecutions face of che and theercellencie of the pzomise , in the Maiestie of the woe,

and in the aurthozitie ol che pꝛanuser, who ———

tion, but pet so notwithstanding, that in the common wealch there shall remapneseditious and rebellious persons, and in the Church heretiks and sectaries, Here haue we neede to be of good courage and comfozt, assuring our selues, chat if we were of the wo2ld,che woꝛld would loue vs. If we would flatter the Pape any teach the thinges that please him, he would laue vs, he would not persecute vs, he would not thzow out the chunderboltes ofcursing F excommunication against vs as he doth. They therefoze which will be of the true Church, must pzepare them selucs with a vali⸗ ant mind to beare and ouercome these offences, resting vppon the pꝛomises of God, which doe wholy consist in this, that he ts and will be louing and gaatious vnto vs, that he will neuer leaue vs comfoꝛtles, and that the enemies of the woꝛd, rage they neuet sa furiouslp, hall not pꝛeuaile against the Church, because the Lozd bach pꝛomised that he wil there make the hoꝛne of Dauidto buds, - Some do vnderstand chat by this woꝛd sto budd] Chꝛist, in whom the kingdom of Dauid is truely estahlished, is couertly here sha⸗ dowed and signified. Againft this interpꝛetation I will not great⸗ Iy stand: and pet I rather reft in the simplicicie of the letter which scemeth playnely to pꝛomise vnto Dauid a certepne place and po: sceritie. The name of budding he vseth- here, to. signilie an encrease: and to encrease is tobe pzeserued. Do the Church bud⸗ deth and encreaseth (although outwarolp it seemeth to be dimi⸗ niched and defaced) because God pꝛeserueth and encreasethit daily by his wozde and his spitite. The sense and meaning then is this, that God will blesse, defend and pzeserue the hozne of Dauid, that is to sap, che kiogdome, the strength and the power of that nation. Foz here he would specially notisie the person, to this ende that the posteritie might be certeyne of che hause, of

the person and ol the place of this king donn. en That which followeth: haue ordeyned a light for mine anoynted, is an hebꝛewe phase: which kinde of fpeech- we also doe bse: As when we sape that Iohn Hus was the Iyght: of.the Church of Bohemia. Leonard Kesar, fo; his singular contessi⸗ on of the fapth, and conffancte in the truth of the Galpell, was che lyghtof Bauaria. This maner of phzase is vsen ae 2. Sa. muel 21. That thelyghe of Israell be not quearked. And in the 2. Chronic. 2 1. as touching loram. m God mould not de⸗ seroꝝ the house of Dauid, hetause he had pꝛomised to giug alighe | — *

to him and to his childzen fo; euer: Foz loram was the laste ol the posteritie of Salomon. They that reigned aster him, were of the posteritie of Nathan, which at the captinitie of Babylon, when the Citie was destroyed and the Kinge in captinitie and dandes, seemev to be vtterly extinguished. But the Lozde cha⸗ stiled both the place and the person: he neither chaunged noz re⸗ iected them, Againe, at the birth of Chzist the kingdome was translated from the stocke of Dauid to the Machabees and the Romanes. Wiherefoze as touching the dutmarde appearance, this light was vtterly quenched: but co the sptritgall man and to

the epes of faith, it was pet glozious. Foithere were certeine persons remapning of the tribe of Iuda, ofwhome afterwardeg

Chziist was bozne, Uherefoze he calleth the pꝛeseruation of the

kingdom, a light: butinrefpectof the thing it selfe , and not of the out ward shew: foxtherby it sermed that both the place and the

from the tribe of luda. Then came Chzist, who builded anew. Isrusalem which hall remaine fo euer.

There is also a certaine vehemencie in this woꝛd: haue pre pa- To prepare red :foxit signifieth that this king dome was defended, not onely + light, what and conspiratours at home and amonges it fgnificth

against all them selues: but also againft all the deuills and the gates of hel, tuen to the comming of Chzid, Yet notwithstanding the hiffo? rie heweth howe it was humbled chzough many calamities and afflictions,Likewtfe we haue a pzomrse as touching the Church, that it hall continue vnto the ende of the wozlde, and that the gates ot hell shall not pꝛeuaile againft it: and yet who knoweth not howe it hach beene humb led, oppꝛesfed and in a manner a> volished vnder the Pope? There was taught and wozshipped, not Chꝛist, ut the virgine Mary, the Apoftles,. gc. Oo that accoding to those dayes, no flesh shoulde haue beene saued. heresoze we mult regarde the Maiestie and power of the pzomiser, moze then all the offences that eicher che woꝛld oz the deuill can raife vppe against vs: and let vs not be difcouraged when the Pope with biscurse, and the wo2ld with the swoꝛde doe rage against the Church. Fo2 although the Church neither in number noz in power be like vnto th aduersaryes, pet shall it _ and the ul.

saying of Chꝛist, except the Loꝛde had shoztened Male. 25.20

t.lobn.4.

Math. 11.

293 A. COMMENTARY von

avuersaries shall perish, Foz he is greater that is in vs, then be that is in the woꝛld: and the woꝛd, because it is the eternall power of Godsalleaslly ouercomeSacanand all the kuries of hel,

Verse. v1. His enemies will I cloth wich zhame, but on him hie crowne shall flourish.

Not the King of Babylon, not of Sp1ia, notof Ebom, bot of Moab, noc of Egypte, bꝛiefly no enemy Hall pzeuatle againft this kingnom: but this kingdome Gall stand bnmoueable and mightely eftablithed euen vnto Chyift, and the enempes of this kingdome shal be all clothed with confusion. This light shall neuer be quenched vntill he come which (hall fulfill all chinges, This thꝛone, although it be neuer fo contemptible and odious to the whole wvzlde., shall remaine @-glozp, not vnelp befoze men, but also besoze the wozlde. Neither could ¶Datan pet tuer bꝛing to passe (although with all his force, power and policie be hath cantinually attempted it) that the posteritie of Dauid should be extinguished befoze Chzist ould be bozne. To these pzamb ses, as vnco a sure staffe, pea as vnta a strong rocke, theSaincts of God haue alwaies leaned in great calamities, wherewichSatan exercised this people tu the ende he might hinder the pꝛomise concerning Chꝛist. And in deede Antiochus, aboue all other laboured with maine and might, to roote out and to destroy this people fo euer. But, as the Psaline here pzomilech, because he was an enemie to this holy nation, therefoze he was clothed with shame and confusion.

But on him his crowyne shall flourish: Chat is to sap, although the crowne of Dauid often tymes shall seeme in outwarde appearance to decay and perishe 2 pet by asecret and a diuine power it shall be renued, plenteously fructifie, and gloziouslp flourish, But che trueth of this p2omilse resteth in Chzifte, of whole kingdome there is no ende. Foz vppon his head hath flourished a crowne which could neuer decap as thecrownes of wo2ldly Pꝛinces do, Fon thecrowne of che sonne of God is farre otherwise: to whom all power is giuen both in heauen and in earth. Jn the meane time che Loꝛde pzeserued this tempozall kingdome, vntill chat was accomplished in the person of his onelp begotten sonne, which he would fignifie under chose —

derause this rxternall kingdome of David 'was of this woztd and earthly, therefo2e was it but tempo all un oz my But the king dem of Chzift; because it ia notofthigwortive „ but heaventy and spirituall.ts eternall and shall endurt fo2 euer. 1 This Psalme contepneth a — — the —— publike peIce: Foz this — we speriatly defire.tn our aper, except we will be founvvuthanksull., Moxeourt, we 'must — be offended 'when we ser that the common wenlch iv isquiered thꝛough thedlobediencevf the people o 'wirkednes vf the Wagistrates: oꝛthe Church vered though false bzechzen and herestes. Fo thus will it be and noocherwise, chat where so tuet the wozd;topned with publike peace and conco2d; is found; thert Datan that lying and.nurthering spirite will alwapts goe about tb — — the cause of seditfors,of warres, uf fecres andheresies. {Uherofoze wemut be well armed, that see: ing our aduersary sleperh not, we map valiantly oppose our seluen against these offences, and thinke that that rhe are — warnings, and often times alss roddes 02 punishments which God sendeth to ameud bs; arm nat todveftrop vs. Dur sinnes haut desetued mote gxteuous punisd ments. Better it is thertsoxt to be affticted of the wicked wo2zld, then ta be condemned andperish fo ever. Gov be

merciful vato.ks, and urne roms that we have tustlp deser Ned, f 15 5 ' ; |

| The. 195:16e. - Behold how yood. Ke.

In this Plalmethe Pyophet commenderh tone e The ergeboth the kingbors, copozallanv spirituall, but speciallyinthe pg. he” syiritnall kingdom, mn fo) the same he giueth thankes vnco Sen Foz this is not one ly a singular gift of God when there is vnitie in the Church and quietnes in the common wealth: but it is also the sounteyne and headspzing of inestimabte denefites and bles- David had —— pou wil askewhere Dauid leatned that learned by thele ate so extellent and sd 26ficable things, But he which mar —— keth the hilto pie of David; all. casippercraue chat the maisters —_ — of whom hetexrnedrhis knowlevge; were Sau, Doeg amd other ver the peace monsters in the Court of Saul he”; : allo Abe — and concotd

.chicophed anbsarh like} chatt3co sap;David-bp many fentations andbylangexperiincedid tearne;that nothing is better then laut and;cancozy.. Nut then which haue not seit thnt Da did div, dor thinke that nothing is better then dissenttan #discozd:,:accozding tu she pouerit: Aarre is smeete tau those · mhich haur nor tryen —— — — — inken art and viceo Tte-whereti hey muy inne pꝛayst and fame. Their cu mos tious andaffections a are rastly quenched wit men baut felcthexalamitcies both of them selues and theirs:But'bes £624 the calawitiegbe knowne and felt, the cotumoditles al peace -arenptknoune bacothe mou, and sp warre is smeete gui qulea- Cant cathosp which haue not felt soe misexies abert ap 69 the; Gb Moyiesdod witnesse; wherein me max see chat often tyme s dice ous beades haue cumplned of peace; santog that in cest and aui ꝛetnea men berume sliggerds, comards and pastards. Therefozx thep desire marre as an excrease of glozie and occasian'to ns cheir manhood and COUTages! [71117 5 G61 0195 H This popson is tanted. neu nature thavagh opiginali inns, that choseehinges which ore molt exceilentand necessary, wr lach and shunne rand thaule thing a whereby Dawnsrekeckf our nefirup ction; we gieedelydsire, accoming ta thacuurchemnerbe: Pen olten striue and take great paynes to bꝛing them selues into mile

Prene. 20 · 14. Ip and daunger. It is naught, it is naught, sayth the byer. Foz the

mindes of men doe commgnly mislike.and loch the most excellent thinges when they haue plenty aud are full thereof.TAherefoze it is an enestimable gift al Bod. o haus pedce both in the Church

A great gift and in the co:mmon wealth, And this is also a singular gilt, tu acol — &ndwledgethat it is a gift. Fon home many dos we sceamonges

— to. at= knowl

8 the enemies and persecutozs ot the Gospali, wbich baue an aus ward and monldly peace, and pet they entapyot this gift! Fox. ia

chegifics of ihe middest of this quternes them mindes be buquiet; and chep

haue no rest no} inward peace, whiles they being instamed with

an hatred ag#inst the Gospelty — —

- petasrons.to condemne and ucteriy co roote out our religion. us theresoꝛe be chankfull unto God fo2 this gift. and let 8 like unto the bu umb, which vnderstandech not this gift and great ble ling of: Godz but inthe very vse thereof sozget- . God.God EO kingdom,aud giue vs a better life; 2

I AI ers nissan

IWHE 133. Pin.

— than this lite 3 pi gener ot Herz nen Dre us 3% of 092 % n n men 0s tug

o bun mt s bis qitezit is novinthe powet ok therempozall eythespirituall Pagistrace: but men being both blind and defe, will needes doe, not chat they like and nppyone; but char anne and 8, tan 167. Satan piouoketh them vnto. Nr icthe Lend alone thetfqzewhich ning wy is both the giuer and maintapner of peace: whichopzoserizery ociginall kingdoms and common wealthes,that they fall not to veter ruine 2 * by wartes, vpdoꝛen and tumultes. This e Plalnm cm! fore, draw maundech vs to acknowledge, and exhozteth vs tu be chankful foz ech men to the same. Fon it is the mightie hande of Gov that there is anp ihat which peace 0} concoꝛde amongst vs, And thanks be umts Gad, that we they knowe haue this knowledge, that peace is the gifte of God, although we * de not able ot our selues tũ maniaimne aui defend rhe same. Fo2 this is a meanes, not ont i to stay vs that we vespaire nat in thele dutt ages and hurly burlyes of che wicked woild, but also to dine vs to harty pmper, that God would pꝛeserue that peact which he hath giu zen vs ann delende r rer and uuc⸗

22 Beichte how — at itis, be- | — anne Les, (UE

11 Diuid dw bene un grest ei and bb.

ence had learned in the cronltes:dbich he suflerro through

and long sevirions ai othes dffiittcons,'noc onely whac mischtest rhere is in disco2d and the boctrine of erroꝛ: but also what inesti⸗ mable good things doe pzoceedyof concozve and sincere” doctrine. UWherefoze he assureth him sels that God pzeserueth,gouerneth# bleseth chese things. Fox<oPsalmwrreaterh of bach kinds, that 1s; of che peate and conti de ob the cummon wealth, and of the Church: like as they alsuin nacht aue xuupleb togither. Foz the peace ofthe common wealth is alsd che peace of the Church, foz that in the time or peace the wozde(of Gd map be freely publisep and pzeached, Byeth en he talleth as well those thut Hue in any societie togither; as alloche Ministers aw4s;exthers of che Brethren. mond. Thele liue in vnitie and coneozdt; when they serde the people with one vaifonie g sounn doctrine when 7 obep and

beleue the wo2de., aud when there is na contention; among them; This is a ingulargift.of God;and uot pyely, a but alloa p2ofitable and a comely thing in the Church. So is it alsoinths common wealth, when the lawes are obeyed and the Pagiftrate hatch a care of the people; and againe, when the subiectes doe laue and reuerence the Pagistrates and obey their authozitie, * These | er 4 99 J. nenne es TAJ 397 BOL 1

Jin. 2. It is like to the precious oyntment vppon the heade dthat runneth downe vpon the bearde euen vppon Aaransbeard, which went downe on the borders of his n 2 ; "gaments.. : ( J, Lon ü

This is a homely and familiar pbꝛase of the holy Gbost. The plate is knotue 30. of Exodus, where Moses was commaunded to make a certaine pꝛecious oyntment, with this inhibition, that it should be made ol none elle but ol him, noz employed to auy a⸗ ther se then ta anaynt the beardeof the high Pꝛiest. Witch this di, opntmenc the Plalme compareth vnitie and concozdeas an bel 8 — — 4 beauenly thing: wh iche by no power oz policie of man can either = precious VE gotten ox kept, Fox although it be giuen euem do ie wicked al: oyntment. so, as we map see in those kingdoms.which are out ol the Church, pet is it the gift of God, and a most holp gift, which ought to serue espectally vnto boly vses, lo the adnauncing of religion; fo; the ronfirmacion of matrimony, foz the educationof childzen; and lo

the maintenance and-continuance of gi{honeftie and godlines.

In that he saith: from the head, he Geweth the nature of true concoꝛd. ; like as the oyntment ranne downe from che heade of

bo)ders of his garment: euen sotrue.conco2d-indoctrine and bo tberly loue,flowech as a p2ecious opnement,:by the muuiti of the spirice,frourCh1ilt the bigb priest and bead osche Church, vato Tue beard All the members of the samti Foz bp the beard and txtreme partes wharic fig- ol the garnient he siguisteth that as farre as the: church reacheth, nificcth so fartt spꝛeadeth that bnitit tub ich flometh fram Chzist her head. Du bythebeard me may andert aus dhose to whame the office of teaching belongetb;because the bearde is jopned vnto the mouth, which is the instrument ol doctrine, and by the extreme partes x ay 5 the

"SAP CPOQH

n —— — similitude exp} unt iy om groat th ite olcumozbis. — of ry of Ct re yntedꝛ Fo} it maketh their life swerte any pleasanc, thatwhacoruer they da, it giueth asmeet odo: in 8 265 25 8 — trouble, the Church at this dap could beleue thai che peore and — a lucd ag + halp and a re am all pzo; * fane vses i then would — — then then de be. But because they belene it note therefoꝛe they employ this ho- 2— ly ointment to vnholy vles, secking therby their owne glozp,Dea, his they turne the Psalme tlrane conttaxy.and say in their hares:Bebold how pleasant a thin it is to trouble the bzechzen: they would not haue them to enioy this holy oyntment, that is, to dwell and be liue to gither in this beanenly conco2d; The le we must flie: to these ed we mult in no wile be like, but mut learne that the bnitie of the at Church is the gilte of Sod, which we mult de lend and maincaine

NCT.” -

The c6cord of the Papisles.

o⸗ all our pawer, Fo2 there is nothing mode pleasanc in the is of Hop and his A when the Past02s and gouer- * ers ofthe Churches doe dwell togither in godly. con code, ceaer and wich one consent, one true, sincett and vutals fozme doctrine, b, Betwene the Pope and his rable there is great concozde: fo ue there is a concozd even amongett therues t as there was hetwene be Judas and the Phgriseis; 'Butthis is not the concozde whiche che 57 Palme here speakech of: but the Palme tammendeth that con 6 coꝛʒd which is among chose that haue the pure and sincere wozde, ue Therefoze the Pꝛopbet here vserh a similitude which onely per⸗ of teineth to Aaron, named to be q; high pꝛiest by Gods oume mouth, be signifying therebpthat this conco)d is spzead hy the pzeachers of o the word, throughout the whole bodp ol the Church: so that, nat be onely che bopp it selle is refreshed with this opnonenc, but also the fo sweete (mel thereof is dispearsed every where, and the fame ofthe 2 Church is glopious both befoze God & men, those I meane which b, mamma beauenlp beneüte. 160 n d.

of Perse. 3 As the dew of Hermon which fallech vpemcbe morn 15 taines of Sion: for there the Lorde appoynted the 4 blessing and life sor euer. |

8 A COMMENTARY” Veron 2 Here Whhdihtaine pon Lis adus Werebf emmẽth chat ki toi

passes | h this mige, I chiulle the Prophet vfelt the — speaking. Fox wherea#the moumaines/dfrenvimes seme to thole „ that behdlde thema far of, coreatibpaiaivito beaver; the dew e * +13 des tsdes biste ehe III meter he suyih, cue it so seemerh unto tholt that voe urhold i a faxre ol: And this ttllulse, aster my sadgemenr; perteinech co tiutil euneo de ( Ie ag Fader gs —.— amintude perteinett tothe Chureth) because God, rough peact ad toncb zd, makorh tote man wenlthes and King · boms 16 fl6wpfshievta astteveg herben and plants art frech ant Reurish ch ibu che mopuingvewe; The beginning of this pedte tommeth krom the Pyinces + Pagistrates, as from mount Hermon: From whom it floweth vai euerx particular person, ond to the whole common wealth, which is refreshed ther with as it werk

withytht dewe t heauen: herby all thin ges doe pfosper and nich. orlike as bychedent all changuehacgrowevpdrr the earth do kpxing and enct tale: enen lo lmalt thing pace & con? - _ ,.. Cozddogrow to great increase, Contrariwise,like as in 5 time ot '-. ...,., FreatheatEdzdweh:all chings wither awap Fperish: so warres, „ , ledidlons w tumults, fubuertand vostrop[Common weales g king doms Cherkoze we bug netde, not one l vf dfligcent exhoyrathdus; but also of tont in harttt am fatchfalt pyayer vnto God; that he would gratiousty continue this heavenly benefice of pate and cuncbꝛd amonges vs, as the Pꝛophet now addeth; - - ''2' -* There che Lordo appointed the blessingand life, o fines, fo) fo it is in ths Hebꝛewe. As much to suy as: There wil God dwell where conco2dls. | This is in bee de anexcellent commendattun where with he su bowtifierh.and epeblleth peste. Ant with this Th - tommmendationought the hartes of all men to be ftireed vy to the The comme |, ite of peace, ice chey heare,that God wil dwel wirh such Pzins concord, and ces, such Pastops and such peoplass laue peace and defende the that God same, It followeth then that where the enemies of peace are, and wildwell — celfarp warres,as arethose monsters whtch — © are ivlely aud wickedlybzought vp inthe Courts of Pꝛinces and courtly life, togither with the pzofane godles multitude, —

dwe

Hermon.

Fass Far zn

There 1s.aerns yehelnencytibiswinqUift,0n daes luthẽ pümal number. Foz it significth all kindes of life, as then the Leuites, the faichfull, che Magistrates, arrificers, cictzens, busbandmen, xc. As if he sand 2. Al Qatts of life shall be blessed with this peace. This is in deede a notable pꝛomise. But doe not we most wickedly

of purpose steke occasions to trouble the Churches. In the common wealth like⸗ wise due set wat great cm pi at suses ihem i duet here. By Geleenozmines me dos; as it werez conũroyne Bod nt to | beam up ov us this blessiag ana life. :This ta the ragse chat e | Weammwithsundzyalauities;fohac we e., bis hleding: (a: dr ooiciliofferedcvnto:bs. ab nbi f, 1. delve rbieph (alanfticn adfronrge@4util-aocamentiti;,FIQ 1 hat dat pode the emen to bed nftensexrrtiset ty ul kindes of cajamutes? Godthersore was canstra ned at the irngth Attetly ta destra them. In manen Lai pꝛeachem tu che Hodomttes invayuy tagNoabald hin:wrdhe: irg wolln: de

wy umeudemant; — the deter. „neo den eaten A 225 6638 7213 aps 108% Ha ere BY! 2This-aleswetherelizete u contuennatirofipracy and vas tis j ta th enve we fhoutsaeReempoficodgame ext ellent and hy. Woes and abat me tabide racher fuer ther ibile'of:alsciingei [sry then ine ictaũ m ofaiisentim Kb visrodeu oF oo if nemus lud any lasse; it ought to be bome ꝓatientiy inthjss resptrt that all other chinges chz0ugh-peace ate cetouerẽd and restoꝛeu

9gayne: as ovesapd verg weile TH utuer bought any thing begs Nothing bet

tor chene then pra oc: Fos tuthe ber iu bilngetiʒ mitt plencifast ter chepe to fruite. Me ste often times tm mum mniuate asfames chat if's — er ch mas he contett ta lose cenne oy riwentp urbtunes that he mapliue *

in peace and auietnes, he mynneth thereby great gapneauvcommod itie: whereas an uther negletting this quietnes, and by strife

and contentioa sething ten crownes:, loseth many times an hun ·

dzeth croumea 02 me. At thefy thingesso fall out in pꝛiua mat

ters hat banneth (thinke pou) in 5̊ asfait ea of common menichs

t kingdoms / Vet vs learnethereloze highly to esteme ol prace, #

yoo A COMMENTARES erde

tu he thaud lullunto God im such a singular gist both in the tom mon wealth and in the Church;Sodall it cunte ta passe; that we N rer r

Beholdigpeprr Lord: A (123 2200 at WED 353 239002 0 16354 'Thists be tt ol he planes whichare called the Plaines of degrees. Tnthe whtch pe haus heard mauy woighty aud p2vf- What points tahlt paintes pfdoctrine as touching all the articles in a mater, Dowd ve —— — — —

teth of in che and Plalmes of of diuiilgentrumeit, 4c. as thut the οpο,νj,jsh n st usted 0 degree. Fompyiseinthese shoztPTHsalmesrhefumine im effec of al suche chinges as are ta b tanght vnto the people, Nome cherefoze ht tauciudeth in this Plalme, the hole matter which be tonke in band caentreat af: c ws ally doe when in che ende of out prom — am a4 God umu pyeferue hix od amongess vs, Lewy I kg pe AY 0s when the m_ are safe holy & pure, although

ol bell rage against vs neuer so much, and we lose, not oulp our goods, butaiq aur liurs. Fm hat harme haue we therbylo that out soules maꝝ be sauet? In is ther therefd)e alone wat mestrurth all gund thingen. But tt that be ion oz copriiptey, then al{ good thinges are lait. Fo likcas, i the Summe and light ofthe wozld shaulo be taben ama, be that walkech-wilkerh-in

darkenes: so if the wo be darkned and cozrupted, in whatmiserp and daunger is the common weaich? F chan neither Mage: Arate, uo lahie ct, ny seruant knomoth what he ought to doe, but all thinges are mapped un inerro} andhozrible vdathnes.

- © Wherefvzechis Mfsalme txbogteth vs ctopzdy; that che Loꝛde would pzescrue and continue his mod amangest us, and tuery one of vs to endeuour with this seryice tu helye che Church. Foz although the Church is neuer without heretikes, — common wealeh is neuer without: seditious: persons: fo Tong as the nod remayneth found and vucozrupe, it can not be but that many good thinges and many good men allo W

THE 134. PSALME, gor .

this THsalme therfoze to be as a conclusion of those things whiche This Plalme were spoken of befoze. In 9 which he exhozteth vs to giue thanks 3 vnto the Loꝛd foz the beneũte a his wozd, and to pzap foz the pꝛe· o chose seruation and continuance thereof,foz as much as, if it flaurich, thinges char

there will al wales be founde some gaod men which will leade a g9< before. godly and a holy life. Therefoze he saith: |

Verse. u. Behold, praise yethe Lord all ye seruants of the Lord, | ye chat by night stand in the house of the Lord:

Tobleile ligniltech not onely p2iuarlp to gine thankes bito T. left the Lozd,but also publikely co p2aise che Loꝛde, to peach and to „hat it Gg: publish his woꝛd. And this can not be done without the pzaise al- fcch. | 'a ofthe mercie and goodnes ofthe Loꝛd aut Cteata out defsen - der and our redeemer, which hach ppoyided fo2 ba and: gineth unte vs all thinges perteining not one ly to this our coipo; all iii. but also to our euerlasting life 4 felicitie inthe kingdom of God; Aus albeit this Hause; seruaunts of God, belongeth here pzoperlp to

the minigers ol tze Church. pet generally it cumpꝛetendeth all thole which

| and embꝛaxe che true and sincere du ctrine of the Gospel]. Foꝝ i is the duty tuen of those which-ore not in the ministery of the med, ta confesse the wo2d, to acknowledge and pꝛaise the benefites of God. UWherefoze wich one hart and mindt (saich he) ioyne pe all togither: continue in the woꝛde, confe ls, pꝛeach, pʒaise and magnifle the woꝛde, that whiles all the wozlde befids dishonozeth e blasphemeth God, ve may blesse him, because he is mercifull, Then all it come to pasle, that pe shall ouercome all your enemies, though pe be to them in mumber farre vnlike. But what meaneth be by these wozdes:which by night stande inthe 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 pzoper vntothe Hebzewes, and is as much to sap, as moning # euening, that is ta sap, continually. Ag he saith allo in an other THsalme: From the morning watche euen vntill Pat the night. Paule expzesseth thisfentence with other wozdes 2 Let 42. che — of Christ dwell in you. plenteously, saith he. And our — Dauiour Chzift teacheth, that we muft pꝛay al mates. Foz wher: e. 18. as the night season is appointed fo sieepe, he that will blefsein the

night,wil do th fame alo icht day ria he wl be auaiep bie ling.

Fassa Kissin

Ferse.2, Lift vp your hands tothe Sanctuary & praife the Lord. Per] Aa much to fay,as when he pa in the Sanctuary, lift vp pure

and holy hands. Fox he that pzaperh in that holy place, must offer 1d. vp pure and holy p2ayers.D0 saith S. Paule also: bfring vp pure not: hands, &c.fo2 else pe shall pzapm vaine.Pure hands signifte tnng pla! cencie,from blood.extoztion,syotle robbery, The Pzophet ther⸗ cert sope setteth fo2ch here two loztes of men comming to the temple a 2 pꝛaying· Donne there be that come and pꝛay ininnocencte and ho- Co

r dtteeacheth in like maner concerning pꝛaper: Pray (faith he) with- wh outwrathnrdoubtiag,.Alss-our Sautour Chil saith: If thou a Ma.5.25, bringthygifc to che alrar and thereremembrest that thy brother vel

bath ougin againft the e, pge chy way and first. be reconciled-to |

wy brides, and then comt᷑ and offer thy gift. Foz this is a tom · wa

mon thing, that hypocrices,when they haue done all th iniury they wh ran agqinft their bzechzen; are not only without all recozse of cõ · 2 science;butallo hep wake a great shewof religion and holines,# | bzaggeofche Golpelimzethenthe true Chyiflins doe. Against | thefecheplakme speakerh x warneth them thagwhen-thep p)ay in on the haln place, they ought tobe pure i holy. F who ss ener pꝛai⸗ eth, a is-possessed with the finne ol couetousues, fleshly lust oz ans V

l go. ib. other deuil, to him the Lozd sayth: V Vhat hast thou to do to de- * clare mine ordinances, that thou shouldest take my eouenant in thy mouth, seeing thou hatesi to be reformed, aud hast cast m vn words behiade ther? For vvken thou seest a theefe, thou runne El

with him, & thou art partaket with the adulteters & e. Such was Luke. 18. 14. th pꝛaper of the Pharisey, which departed out of th tempte vniusti⸗ fied. F02 this is a common euitamong men, p they which are most tmpure+wicked, doe glozy moze of God x his woꝛd, then such as are godlys-feare God in deede.Ulherfoze the Scripcure expꝛesy detlareth, h such chere be as take 5 name al God in their mouths, and pet in hart & life are polluted and wicked, And in this place the pꝛaphet inuepeth against hipacriets, whiche thinke chat when WM they pꝛap, God leech not pvncteannes of their hart. This is tber W/ foze a necessary pꝛaptr, 2ᷣsust God would giue vnto vs his woꝛd. defend the same qgdidit all vaine spirits ae bebesies 4gnd secondly = <huhew ein innockcie q keepe vs dan hipocrtsie.

Verse.