A COMMENTARY UPON THE FIFTEEN PSALMS, CALLED PSALMI Graduum, that is, Psalms of Degrees: FAITHFULLY COPIED OUT OF THE LECTURES OF D. Martin Luther, very fruitful and comfortable for all Christian afflicted consciences to read.  
Translated out of Latin into English by HENRY bull.  
Imprinted at London by Thomas Vautroullier dwelling in the Black Friars by Ludgate. CUM PRIVILEGIO. 1577.   

TO THE CHRISTIAN READER, GRACE. AND PEACE in Christ jesu.  
ALBEIT the reading of the Scripture itself, and the simple text thereof without further helps, hath matter enough to give intelligence and instruction sufficient for the soul of man to salvation, if with heart and diligence it be earnestly applied and followed, as it should: yet notwithstanding the help of good commentaries & explications annexed withal, especially such as be learned and godly, is not hurtful, but rather is much requisite, & greatly needful, both for opening of places of difficulty, for dissolving doubts, and debating of controversies, such as may and use many times to happen. Wherefore most highly bond we are to the goodness of our Lord and Saviour, who hath herein so well provided for our infirmity, in blessing this time of ours so plentifully with so many learned writers and worthy workers in his word. As in all times he hath done, but most chief in this time of ours is now to be seen. In which time as we have to give thanks for many other of late memory famous & singular instruments of Christ's glory, so namely for the author & compiler of this present work, Martin Luther. Who although of many hitherto either hath not been red, and so not thoroughly known, or of a great number hated and maligned, or of some lightly regarded, or peradventure misjudged: Yet to such as either have advisedly red him, or shall be disposed to take trial of him, having by experience of infirmities and affliction any skill to judge of true divinity, shall be found amongs many preachers & teachers of this our time, most chief worthy, not only of just commendation, but also to be compared with the chiefest: yea and so necessary for these times of the Church to be seen and red, that the poor mourning souls of the afflicted can not well want him, & that for divers purposes, especially for two principal causes.  
First for true comfort & spiritual consolation to such weak minds as in cases of conscience are distressed, and wrestle in faith against the terror of Satan, of death, of damnation, against the power of the law, and wrath of God, wherein I see very few or none (without comparison be it spoken) in these our days to instruct more fruitfully with like feeling and experience.  
Secondly for discerning and discussing the difference between the law and the Gospel, how these two parts are to be separated, and distincted a sunder as repugnant and contrary, and yet notwithstanding how they both stand together in Scripture and doctrine, and yet in doctrine no repugnance. The knowledge whereof how requisite it is for all Christians to learn the miserable lack thereof will soon declare. For where these two be not rightly parted, but confounded, what can follow there but confusion of conscience, either leading to despair, or else to blind security, without any order in doctrine, or true comfort of salvation. As by examples of time is soon seen, namely if we look into the later times of the Romish Church, where for want of right distinguishing between these two, great errors have risen, and no great marvel. For where the Gospel is taken for the law, and the law for the Gospel, and Christ received but only for a law giver: and where things go by works and law of deserving, what hope or assurance of salvation can be there, considering our works in their best kind to be so imperfect and unprofitable? And what shall be said then of our naughty works? but especially▪ what shall be said then to the mourning & lamenting sinner, who feeleth no good thing dwelling in him, but all wickedness? shall he then despair, or how else will you comfort him? For if Christ in his principal office be but a teacher of the law and of works, and that be the chiefest thing to be required in a Christian, to work salvation by the law of working: where is then grace, mercy, promise, faith justifying, peace & rest of conscience, redemption from malediction of the law, if we be under the law still? briefly, where is the new covenant of God made by his son, if the old covenant made by Moses do yet remain? if it do not remain, then must there needs be a difference between the law & the gospel: between the old Testament & the new: between the law of works & the law of faith: between Moses & Christ, between the master & the servant: between Agar and Sara, and their two children. Now what difference this is, thou shalt not need, Christian reader, by me to be instructed, having here the book of Martin Luther to read and peruse. Who as in his former treatise before set forth upon the Epistle to the Galathians, so likewise in these his commentaries upon the Psalms, doth so lively & at large discourse that matter, with many other things more, full of heavenly instruction & edification, that having him, though thou hadst no other expositor upon the holy Scripture, thou mayst have almost sufficient to make a perfect soldier against all the fiery darts of the tempting enemy. Again, having all other, and lacking this writer, thou shouldst yet want some thing to the perfect practice and experience of a Christian divine. Although I need not in the behalf of this treatise use any such commendation, the book being able sufficiently to commend itself: yet thus much by way of preface I thought good to notify and premonish, whereby I might the rather animate and encourage thy studious diligence, good reader, to overreade this book. Wherein if it shall please thee to bestow the labour, as the pain, I trust, will not be tedious, so in the profit thereof I doubt not, but thy labour shall be recompensed with no less spiritual consolation to thy soul's health, than the godly translator thereof M. Bull did receive in translating of the same. Who as he once made his vow unto the Lord for certain causes, to turn this book from latin into english, so with no less fidelity did well perform the same. Blessed be the Lord therefore, which both put him in mind first to take this work in hand, and also granted him life to the accomplishment thereof: for so it pleased the Lord to continued his life so long, till this vowed work was fully finished. And not only that, but also after his travel taken, gave him to receive such sweetness thereby, as in never thing more in all his life. Now from him departed to turn to you that remain alive, I mean all studious readers, as we● them that be well willers to the gospel, as also that be enemies, & yet not called to the truth: both which sorts I have here in few words to exhort, & to desire: first, such as have mind to hear & read the doctrine of truth, that they in life will follow that they hear and read: Of the other company this I have to crave, that for as much as the gracious goodness of the Lord hath raised up before their face such plenty of preachers, teachers, writers, and translators, whereby by all means to call them, and to do them good: they wisely again for their parts will consider what they have to do: that is, to take the time before them, & not to refuse the riches of Gods great grace offered, lest peradventure hereafter ignorance will not excuse them, whereas now the light of truth so evidently appearing, wittingly and willingly they stop their eyes from seeing, & their ears from hearing. The Lord God of peace & father of all mercy & consolation for Christ jesus his sons sake, open our hearts and senses, that all prejudice & pertinacy set aside, we may both be willing to learn the right way of perfect faith and truth: and no less careful in life to follow that we learn, growing up in grace and knowledge more and more, till we attain at length to the full measure, which is in Christ jesus our Lord, Amen.  
john Fox.   

THE PREFACE OF D. MARTIN LUTHER UPON the fifteen Psalms, called Psalms of degrees.  
YOU have herded me before many times declare in the beginning of my Lectures, for what cause I have taken in hand to expound the holy Scriptures: not for any desire I have to teach new and strange things which have not been known or herded before (for our divinity is so well known both in the Latin tongue and also in our own Language, that we may seem now to have more need of exhortation than instruction): but because the diligent teaching and setting forth of the word of God is a kind of God's service or worship properly belonging to the new Testament, being much more acceptable unto God, more holy & excellent then were all the worshippings and sacrifices of the old Testament, and therefore even when the la was yet in his full strength, the holy Prophets of God, utterly rejecting the burned offerings and other sacrifices of the la, did commend, above all other, the sacrifice of praise. In like manner also aught we so much the more earnestly & diligently to set forth this kind of worship, because that, after so great blindness wherein we have lived, the wisdom of God hath (as the Sun in the mid day) appeared and shined unto us again. Therefore, like as it hath been counted a manner of servitude in times past, to hear a godly sermon (which men were want to do even as they did their servile labours): so must we now otherwise think, that they which teach, read, write or hear the holy Scriptures, are Gods true Priests, which serve their God with a worthy and thankful kind of worship.  
Albeit true it is also that we can not here attain to such full knowledge of spiritual matters, 
The word must be continually exercised because of the continual temptations whereof we are in danger.  but that daily we have need to learn them again, to be exercised & confirmed therein, because of the continual vexations and assaults of Satan, that as we are never without occasions of declining & falling from God: so likewise we should not cease to exercise ourselves in the continual meditation of the word of God, to the edifying both of ourselves and of the Church. For there is nothing so pernicious as the opinion of many at this day, who as soon as they have got never so little knowledge of this heavenly wisdom, think themselves by and by to be great doctors. For seeing that these things do not consist in fine and eloquent talk, in reasoning and disputing, but in practice and experience, directed, not by man's reason, but by the spirit of God: they are miserably deceived that rest in bore and naked knowledge, which is but unprofitable without experience and practise. In the old Testament God appointed but only the ten commandments, wherein he would have his people to be exercised and occupied. But who was there ever among the Saints of God which could say that he was able to attain to the wisdom of the holy Ghost set forth in those commandments? And shall we which in the new Testament have the whole Scripture set forth unto us, glory in the fullness and perfection of our knowledge? Let us not think therefore so highly of ourselves, but let us humble ourselves before the holy Ghost and confess this wisdom to be infinite, and such as we could never fully attain unto, although we should spend our whole life in the study of the Scriptures. For although by the grace of God we are not without some knowledge, yet because we are continually oppressed with clouds of temptations, we must have recourse to this fountain, yea to this fire, that our hearts may be kindled therewith, and that we may give no place to Satan or our own flesh, whereby the first fruits of the spirit might be quenched in us. This loathing of God's word, which rises of a false opinion of knowledge, is (alas) to common at this day. 
The loathing and fullness of God's word.  For a remedy therefore against this evil, Moses commandeth, that the la of God should be diligently set forth to the posterity, that is to say, should continually be taught and exercised though it were never so well known before.  
For this cause therefore I have taken in hand to expound the Psalms, that we might learn to abhor this damnable loathing of the word of God, and also to confirm, and (as it were) to nourish the good spirit of God in us by the exercise and practise of the same. But the chiefest cause that moved me hereunto is, for that we know this kind of worship, above all other to please God, when we set forth his word in teaching, in reading, in writing, in hearing, etc. And this one thing aught to keep us in the continual exercise of the word of God. For, to teach, to exercise and to set forth the word, what is it else, but continually to offer sacrifice unto God, continually to worship God, continually to be exercised in the three first commandments. Lamentable it is to see what a multitude there is of such as continually blaspheme God, either in teaching false doctrine, or in persecuting the truth. Wherefore very necessary it is that we, which in comparison of them are so small a number, should serve the Lord our God, & praise his holy name, which both hath given us this life, and promised the life to come. Moreover, our own danger giveth us good warning to take heed, 
After the loathing of the word, cometh contempt, and then God's plague.  that whiles we thus neglect & loath the word, we feel not his heavy wrath & plague upon us before we beware. For when we are once weighed of the word, then followeth the contempt of the same: which contempt the Lord so punisheth, that he taketh his word clean away. Hereof the Papacy may be an example for all posterity, in the which we see it is so come to pass.  
I have declared the causes which moved me to take in hand the opening & expounding of the Psalms, namely that we might consecrated this hour to our redeemer, & offer sacrifice unto him, and by setting forth the mercies of God, we might, according to the grace given unto us, exercise ourselves in the three first commandments, when as yet all the world in blaspheming of God, most horribly sinneth against these commandments. Great cause also hath moved me to exhort and earnestly to warn you, to beware that you fall not to the loathing or neglecting of the word. For if our doctrine be in any danger, it cometh of this evil. The Papists and Sectaries, albeit they annoy & trouble us very much, yet by this occasion they drive us the more diligently to seek for the knowledge of the Scriptures. But this enormity, the loathing of the word I mean, rises of ourselves, and is so much the more perilous and pernicious, for that we can not perceive the danger thereof. And then maketh Satan sure account of his victory, when we wax negligent and loath the word.   

CONCERNING THE TITLE WHEREFORE THESE ARE CALLED THE PSALMS OF DEGREES.  
COncerning the title of these Psalms, first here rises a question, wherefore they are called the Psalms of degrees or steers, or after some translations, of the ascending up. Wherein the opinions of the interpreters be divers, all which it shall not be here needful to rehearse. Some write that they were so called because the Levites or Priests did sing them in the ascending up to the temple, or on the steers of the temple (for in the history of the Kings it is written that the● went up by steers to the temple,) and those steps were numbered to be fifteen, & that there were Psalms appointed to be song on every steer. Whether this be true or not, it is no great matter, but to me it seemeth not to be true. Albeit it can not be denied but the hebrew word signifieth steers or ascendings upward. Therefore I abide in the simple and plain sense as much as I may, and judge that they are so called because the Levites or Priests were wont to sing them upon the steers or some high place: Even as with us he that beginneth the Psalms or preacheth, standeth in a place above the rest, that he may be the better seen and herded. For it seemeth not that these Psalms were song of the multitude which were in the temple, or of the rest of the choir, but of certain which were appointed to sing them, or at lest wise to begin them on the steers to the rest, & so have their name: like as some other of the Psalms have their name & title of the singer. But how should a man know all their rites & ceremonies, especially after so long a time, whereby they are now clean worn out of the memory of all men? Seeing therefore among such a multitude of Psalms, when the law was yet in his full force & power, some were wont to be song with one manner of ceremony and some with an other, according to the time and place, as the use and custom than was, let this suffice us to think that this title pertaineth to no point of doctrine, but only to the ceremony of the singers, what manner of ceremony soever it was.  
There were 24. orders of Priests which served in the temple. It might be therefore that sometimes the choir song alone, and not the people: sometimes but a part thereof, and sometimes they song by course, and afterwards also the people song & gave a consent, as it were, unto the other. But of these things (as I said) we can have no certainty, & also they help little to the understanding of the Psalms, and therefore I leave to speak any further thereof, omitting also to show why they are fifteen in number, & why they have specially this title. For albeit we busy ourselves herein never so much, yet the matter remaineth in doubt and our labour is but in vain.  
Some expound these Psalms of steps or ascending up, to signify a completing or finishing, because they were commonly sung in the end when the people should departed and the divine service was finished, and therefore were called the Psalms of the ascending up, for the finishing & closing up of the divine service: And in deed, because they are brief and set forth very notable doctrine, therefore they were most meet for the conclusion and closing up of all.  

The 120. Psalm. I called unto the Lord in my trouble, etc.  

The argument of the Psalm.  This Psalm I judge to be an invocation or prayer for the help of God against evil and pestilent tongues, or against such evils as pestilent tongues, that is to say, heretics bring into the Church of God when they teach any thing against true and sound doctrine. For that is a most perilous tentation when doctrine is assailed and impugned. For the Devil hath two ways whereby he vexeth the Church of God, heresies and the sword or persecution. For this cause our Saviour Christ also calleth him a liar and a murderer. Therefore all the Psalms almost consist in these two points, namely to call upon God for his help and protection either against Satan the murderer, 
The Psalms pray in two respctes against Satan.  or against Satan the liar: that is, either against pestilent doctrine, or else under the cross and persecution, against cruel tyrants. Of murder there be divers kinds, whereby Satan afflicteth the Church of God. Some he exerciseth with the fear of death, 
Satan how he is a murderer.  some with slanders, some with injury and oppression of enemies, some with hatred and malice, and some with other troubles and calamities, and these do belong to persecution & cruelty. 
How he is a liar.  To lying do belong those things which he worketh by his ministers, specially in the church of God, through false doctrine and wicked opinions, whereby he troubleth men's consciences: also through inward temptations, when he vexeth the godly with the venomous darts of desperation, mistrust and blasphemy, and so under the name of God, whom he may, murdereth and carrieth unto hell: for all these lying comprehendeth.  
Of these perilous temptations we see the church of God to have grievously complained, not only in the Psalms, but also throughout the whole Scriptures, that it hath be●●●sore assailed with tyranny, error, heresy, etc. But this Psalm (as I said) doth properly pertain to the former kind of tentation concerning pestilent doctrine▪ albeit it toucheth the other also. For it can not be, but that false and lying teachers must be also bloody and cruel, being bend to defend their wicked doctrine & impiety by all means possible. The Devil also begnileth the hearts of men with lying and falsehood, that he may thereby stir up occasions of murder and bloodshed, as among many other examples of the church, the murder of our first parents in paradise doth well declare: 
Our first parents deceived by lying.  for Satan with lying deceived them, that he might bring them to destruction. And because the Church of God, through lying and selaunderous conga●es suffereth now every where the like tentation, the cruel hatred of the worl●, and all calamities for the confession of pure and sincere doctrine, it is therefore necessary for us to be fervent in prayer against the like pestilent tongues in those our days, that they may have no power to hurt so much as they would▪  Verse .1. 
I called unto the Lord in my trouble and he heard me.  
This verse containeth not only an example, but also doctrine whereby we may learn what we aught to do in these temptations of the lying tongue, namely when we have to do with such perverse and obstinate heretics as will by no means be reduced from their false doctrine and errors into the way of truth. For by long experience and after many and great conflicts have we learned, that (as Paul sayeth) they are condemned even by their own judgement or the testimony of their own conscience, and therefore after they have been once or twice warned, they aught to be given over and avoided. 
The authors of wicked doctrine are incorrigible.  And this have we found especially in the chief defenders and maintainers of wicked doctrine, that for all that can be said or devised, they will never be the better. It may be that some times they will give place to the truth: for by the power of God's word they may be convinced, but they will never be converted. For if you stop their blasphemous mouths one way, yet will they not so give over, but seek new occasions to fight against the truth. 
Arius.  This the histories, not only of the Arians and other heretics do declare, but also the examples of these our days give witness unto the same. It is impossible therefore for us utterly to stop the mouths of heretics. To reprove them and to convince them, is all that we can do: Also to preserve others over whom God hath given us a charge, from their errors and pestilent doctrine. For a minister of God's word aught to be well armed and instructed, that he may be able, not only to teach the simple, but also to reprove and convince the perverse and obstinate. Herewith let us be content, that such as are under out charge being thus forewarned, may stand firm and steadfast. But that we shall be able to convert the perverse and obstinate, let us never hope. How often did Christ stop the mouths of the Pharisees, not only with manifest. Scriptures, but also with the finger of God and with miracles? and yet remained they still as obstinate in their impiety and infidelity as they were before. Arius was utterly convinced and his heresy confounded, and yet he set forth his heresy again with greater audacity & success than he did before. What shall we say of our Papists? Do we not see even the very same thing in them also?  
Such therefore as wilfully strive against the truth, and will not be converted, after o●ce or twice warning, let us give over, & by the example of David let us with prayer fight against them: Like as we must pray also for our brethren, that with the deceitful show of truth they be not seduced. Moore than this we can do nothing. For the devil, the father of all heresies, is such a Proteus, 
Proteus was one that could change himself into divers forms, as now into a beast, now into a tree, and now into some other thing else.  so slippery and full of sleights, that we shall never know how or which way to lay hold on him. For if we stop one crest, he will find twenty more whereby he will wind himself out again, and (as the wind enclosed by force) will seek and search every way how he may get out. For against him chief we fight when we have to do with heretics. Wherefore by disputing and contending we shall not prevail against him. Notwithstanding we must do herein what we may, that the ministers of Satan may be reproved and convinced for the behoof of the Church.  
But to the external word we must join prayer, whereby specially the wicked spirit is repressed and bridled. This prayer did beat down Arius, Manicheus, Sabellius. This confounded the Pharisees and unbelieving synagogue. This hath subdued the authors of sects in these our days: And they that will not hear us exhorting and reproving them, shall feel the force of our prayer crying out unto God for the sanctifying of his name, & the coming of his kingdom. This is the only way to obtain the victory: So that these pestilent tongues, although they seem to prevail against us for a time, yet shall they at the length be utterly rooted out.  
We must therefore go wisely and circumspectly to work in this dangerous case, and cast away all confidence of our own wisdom, yea although we have the word of God never so much on our side. For we fight not against flesh and blood, but against spiritual wickedness. If we had to do with flesh and blood only, we would so defend and fortify our cause with matter and force of argument sufficient, that nothing should be able to counterueile the same. But now we have experience, that when they are with arguments and authority of Scripture utterly confounded, yet do they still with tooth and nail hold fast their error, and labour by all means possible to defend the same. This sin therefore I am wont to compare to the sin of judas, who could not excuse his devilish purpose that he went about in betraying of Christ, and yet he never rested until he had brought the same to pass: for Satan moved him so to do. Even so when these authors and maintainers of heretical doctrine are manifestly convinced, yet Satan will not so give them over, nor suffer them to rest.  

Against heresies we must fight especially with prayer.  Wherefore it is necessary that herewithal we adjoin prayer, and with prayer specially we must fight, according to the notable and most comfortable example of David here in this place, which saith: I called upon the Lord in my trouble, etc. As if he should say, in this danger of wicked doctrine whilst I sought the conversion of the false prophets, and to bring them to the knowledge of their error, all that I did, was but in vain. For Satan who had possessed their hearts, is so slippery, that it is not possible to take any hold on him. Moreover, if you look to the number, they which set themselves against me, were both more in number and more mighty in power. What should I miserable man do in this distress? Even thus do I After that I have diligently taught and set forth the word of the Lord, both warning my brethren of the danger, & the other also of their error, I ascend unto my God by prayer, and show unto him mine affliction, being undoubtedly persuaded, that he will hear my prayer.  
Thus David setteth forth unto us his own example, and showeth what he himself was wont to do. But, to talk of these things and to teach them unto others, as it is an easy matter, so by experience we find and in ourselves we feel how hard it is to perform the same in deed. For first these evils which the father of lies stirreth up by wicked doctrine, the godly can not behold without great grief and sorrow. Besides this, they are without all hope of remedy, for that the rage of pestilent doctrine is more horrible than the force and violence of fire and water which suddenly consumeth and destroyeth all things. The heart therefore is on each side troubled and vexed, both with fear of the calamity that shall follow, and also with the sense and feeling of the present evils. Now, if there be joined with all these things, an inward cross and affliction, 
Inward tribulation and affliction of the soul.  so that the heart do also feel the displeasure of God, here it seemeth impossible for a man to pray. And doubtless a man unexpert and unskilful in these matters, and presuming of the word and his own knowledge, shall gain nothing thereby but infinite troubles and vexation. For, to teach, to reprove and to convince, is not sufficient, but God withal must give the increase, that not only we with our brethren may be preserved in sound doctrine, but also such as teach the contrary may be rooted out and brought to nought. And this by prayer only is obtained. But how hard a thing this is, we have already declared. To read the word, to hear the word, and to teach the word, are in deed excellent and heavenly works, which require the help and aid of the holy Ghost: 
The use and practise of faith.  but the inward practice of faith, so to convert unto the Lord, so to pray, so to presume of God's favour that thy prayer shall please him, and that he will hear the same, that is a hard matter in deed. For fearful consciences many times feel not this certainty and assurance in themselves, but are brought to such doubting and mistrust, that they can conceive no hope of help or comfort, especially such as are touched with the remorse of conscience, gilded of sin, and the feeling of their own unworthiness. For in this case it oftentimes cometh to pass, that the mind beginneth first to doubt whether prayer will any thing avail or not. They that are brought to this point can not pray, especially if they measure the same after the sense & feeling of their own unworthiness. But here thou must not regard what thou art, but rather look to the promise of God, the necessity of prayer, the danger that followeth the neglecting thereof, and the thing itself for the which thou oughtest to pray. Setting these things before thy eyes, albeit thy own conscience and unworthiness call thee from prayer, yet shalt thou be constrained by prayer to fly to God for help and secure. For if a man, (for examples sake) have committed theft, murder or some other notorious crime, and in flying away falls into the water and so into danger of drowning, shall he not pray because his conscience accuseth him that he hath done wickedly? Nay, how much the more great and grievous the sin is, and the necessity of prayer more urgent, so much the more earnestly aught the mind to be stirred up and more ready to prayer.  
In like manner must we do also in this tentation and danger of wicked doctrine. And whatsoever we be, we must rather consider the great enormities that Satan raiseth up by lying ministers, then whether we be worthy to be herded or no. 
How the minds of men must be stirred up to prayer.  To this doth the promise also allure us. For we have a promise in Christ that we shall be herded: yea and Christ himself also hath prescribed unto us the very words, syllables & letters which we should use in prayer. We have also a commandment to pray: so that it is not in our choice to pray or not to pray, but it is a work commanded of God. Now, when we remember these things, and then consider on the one side how necessary a thing it is for us to pray, and on the other side how great the danger is if we do not pray, then are our minds quickened and the tentation or conscience of our own unworthiness is, 
Tribulation stirreth men up to prayer.  as it were swallowed up. Like as it happeneth also in sudden dangers: as when a man in his journey falls into the hands of thieves or is in great peril of drowning, here, before he can once think of his own unworthiness, he bursteth out into these words, or this cogitation: O God, be merciful unto me. And here the saying of the Physicians is found most true, that sharp sauces provoke the appetite. For there is no better schoolmaster to teach us to pray, than necessity. But while we walk in security and are not touched with any feeling of present dangers, no marvel is it if our prayer be either no prayer at all, or else in deed very faint and cold. For mine own part I can say by experience, 
Luther writeth that which he hath proved by experience.  that I never pray more heartily then in the time of trouble and affliction. And this is that sharp sauce which stirred up also in David a hunger, as it were, and an appetite to pray, as he saith: I called unto the Lord in my trouble, etc.  
We may learn therefore out of this verse that David used this remedy against lying tongues, that first by doctrine he stirred up himself and others, 
The necessity of prayer set forth unto us in the Lord's prayer.  and then he prayed. In like manner aught we to do even in respect of the cause or necessity, which the Lords prayer also setteth forth unto us. For in that the name of the Lord is polluted, men's consciences perverted, and the profession of the Gospel hindered, we have in deed great cause to say: hallowed be thy name, that these abominations and blasphemies may have an end: Thy kingdom come, which by the kingdom of Satan is in a manner oppressed. He that prayeth after this sort, shall fill heaven with his sighs and groans: whereas if we live at ease and feel no trouble, our prayer is so cold that scarcely our mouths are filled therewith.  
This cause and necessity of prayer David expresseth when he saith: I called unto the Lord in my trouble, etc. For there must be some great necessity to constrain us to pray, as our own salvation, the salvation of our brethren, death eternal, our sins, our troubles and afflictions, the glory of God, the kingdom of God, etc. all which are set forth in the lords prayer, and if we consider them as we should do, they will constrain us to pour out true and hearty prayer unto God with sighs and groans. Let us consider well these things, and with our prayer let us burst, through the clouds which hide from us the presence of our most gracious God, 
Prayer is a service of God.  and think that prayer is an acceptable sacrifice to God, and such a service as he himself requireth of us. Some seek a mean help and trust to other men's prayers: which in deed are not to be neglected, for the prayer of many hath a more force and power. But thou also must pray as a member of the Church, which with one voice saith: Our Father, etc. For he will not be the father of this or that man only, but he will be also thy father.  
Here is expressly added: 
How poor afflicted consciences are to be comforted which dare not call unto the Lord.  unto the Lord, contrary to that opinion of which I was once myself, and many poor souls beside in popery at this day are. For thus I thought: I am a sinner, and therefore I dare not pray unto God being angry with me for my sins. I will therefore seek such mediators as are in the favour of God, as Marie, Peter, Paul, etc. For timorous consciences even at the hearing of the name of God are afraid. And in deed great is the Majesty of God: but yet thou mayest not think it so great, that thereby thou shouldst be driven from prayer. For if thou consider his Majesty, why dost thou not consider it in this respect, that he hath commanded thee to pray? The authority of the commander aught so to be regarded, that it should bind thee to obey. Mark well this commandment of God, and commend thyself to his grace, and say: Lord, it is not in my choice to pray or not to pray (as in monkery we did maintain): Thou hast commanded me to pray. I do acknowledge therefore that I am bond to obey thee. If I be unworthy, yet is thy commandment and thy will worthy to be obeyed: thy promise is worthy to be believed and trusted. Therefore I pray not in the worthiness of myself, either else of Marie, Peter, Paul, etc. but in the worthiness of jesus Christ, and of him who hath commanded and charged me to pray.  
Of this manner of prayer the whole papacy is ignorant. 
The prayers of the Papists.  And by mine own experience this I dare affirm, that as in all the time of my life that I led in monkery I never once said the Lords prayer truly: so the Papists at this day do not utter one syllable thereof in faith. Yet peradventure the Lord herded the unspeakable groaning of my heart, which I think many other also had, although they were ignorant thereof. But where these sighs are not, no part of ou● prayer is either uttered or understand as it should be, and as by the grace of God we now both pray and teach others to pray. There is a saying of a certain Eremite, (which the Mon●es are wont to have commonly in their mouths) that there is no such labour as to pray. 
Nothing more hard then to pray.  Which may be truly said of that prescript form and manner of prayer without faith, which was enjoined to the popish Priests: but much more truly is it verified of that prayer which is made in faith▪ as when the heart striveth against Satan, the terror of conscience and desperation, and with boldness layeth hold on the mercies of God. Albeit, not only the promise of God made unto us when we pray, joined with the commandment: but also the necessity that constraineth us thereto, maketh this difficulty and labour more easy in the exercise of prayer when it proceedeth of faith. For true prayer can not be without faith. Yea these two, the promise I mean, and tribulation do make our prayer hearty and fervent. In these exercise yourselves & use prayer in your chamber secretly and with yourselves alone, as Christ commandeth. And if Satan go about to hinder this prayer (as he is wont) then close your eyes and say: Behold Lord, here is trouble and anguish: here am I in danger: such a brother is grievously afflicted: thus or thus he is vexed of Satan. The time suffereth me not now once to think whether I be worthy to be herded. Help now in time O Lord, according to thy word, etc. Thus, if we, considering the danger on the one side, and also the promise on the other, do fly unto God for succour in our distress, we shall vanquish Satan and get the victory. After this manner David by his own example stirreth us up to prayer, not only in the danger of devilish doctrine, but also in all other troubles. And if thou do so presume of God, that thou become even impudent and shameless, it shall please God highly, according to that which followeth: and he herded me. As if he should say: The Lord declareth that our prayer pleaseth him which we make with a trust and confidence in his promise and mercy that he heareth our prayer.  
And here see that thou diligently learn this name and title which David here giveth unto him, 
God the hearer of prayers  that he is auditor precum, the hearer of prayers, and beware when thou prayest, that by doubting or incredulity thou take not from him this name, as many times we do. Against this doubting David goeth about to confirm and strengthen us with his own example, and besides the promises of God, which we have, he setteth before us his own experience, to stir us up to call upon God in faith, whereby we may assure our consciences, that God will hear us in that he is the hearer of the sighs and groans of all those that pray unto him in faith. And if he hear not speedily, yet he will hear in his good tyme. If he ●eare thee not in such sort as thou wouldst and dost desire, he will hear thee in much better wise. So saith bernard. And I do not remember that ever I red in any of the fathers of the latter age a more godly saying. 
The saying of Bernard.  Brethrens, saith he, as concerning your prayer, have no doubt, but assure yourselves that as soon as the word passeth out of your mouth, your prayer is written and registered in heaven in the presence and sight of God: and either it shallbe done that you have asked, or else it is expedient not to be done. What can be more Christianly spoken? what greater consolation can there be then that God, as a most gracious, rich and bountiful Prince, should give no other answer to all the supplications and prayers made unto him▪ but fiat, that is to say, be it done that you have desired.  
But you will say: We see it cometh oftentimes otherwise to pass. 
God giveth not always that we pray for.  For notwithstanding the prayers that be made for women with child and in travail, yet many die in their travel. Did not jacob (think you) pray for his wife Rachel in that extremity? David also in like manner prayed with great fervency of spirit for his son begotten of Bersaba, but it was in vain. Many such examples we see also daily amongst the Sainets of God. I answer, that howsoever it be, 
The prayer of young children.  we must undoubtedly believe that God is the hearer of prayers. This title we may never take from him. And in this faith young children do effectually pray: 
The godly youth in that reform church being brought up in the nurture of the lord & continual catechizing, may shame all our reformation, where the youth is so godless for lack thereof.  which do believe that God heareth them and giveth them all things. This faith children have with full assurance, and without any doubting, and therefore their prayer I both greatly commend, and also do oftentimes set the same before me as an example to follow. For albeit that children do learn the form of prayer & words of us, yet the efficacy & power, thereof we may well learn of them, because of our perverse & corrupt nature, & also our evil education. First therefore we must believe & not doubt that our prayer is herded. Secondly this hearing must be thus defined, not that God giveth always that which we pray for, but that which is profitable for us. For God, in that he is good, can give nothing but that which is good. But we many times doctrave that thing which is not good in deed, but seemeth so unto us. 
How God heareth our prayers.  In such cases God even then heareth our prayer, when he granteth not that which we desire. In that prayer therefore which the Lord hath taught us, first we pray for the sanctifying of his name, for the coming of his kingdom, & that his will may be done, before we pray for the things which do pertain to the use and commodity of this life: so that in such things we desire that the Lord would do, not that seemeth good unto us, but that which is good in deed. The difference therefore in ask those things which we pray for, is here rightly set forth: So that in those things which pertain to the glory of God & our salvation, we must believe our prayers to be herded without condition. But in those things which pertain to this life, albeit we must hope that the Lord will grant our petitions, yet must we pray with condition, resigning our wills to the Lords will, to do therein as seemeth good unto him & profitable for us. For he knoweth what is good for us, but we do not, as also S. Paul saith. Thus must we restru● this title to our most faithful & gracious God, that he is auditor precum, a hearer of prayers, as David here speaketh of him.  Verse. 2. 
Deliver my soul, oh Lord, from lying lips and from a deceitful tongue.  
This verse showeth the matter or argument whereof David entreateth in this psalm. He prayeth for the prosperous success of the holy word of God and pure doctrine, against false and heretical tongues. I said in the beginning, that this Psalm must not only be taken as an example for us to follow, or a doctrine to teach us what David did in this dangerous case, or what we aught to do in the like: but also is set forth to comfort and confirm us against this great offence and stumbling block, that wheresoever the Gospel beginneth to shine, there Satan stirreth up thieves and robbers, enemies of true doctrine to hinder the course thereof: and therefore when we see that the Anabaptistes and other Sectaries spring up at the preaching of the Gospel, we should not think it strange, but rather it should be to us a means to stir us up, thereby the more diligently to watch and shake of all security, forasmuch as we see that he which tempteth us sleepeth not, and to fight against spiritual wickedness, against the which the children of God have been always at continual war. Abel was persecuted of Cain, Isaac of Ishmael, jacob of Esau. Of this enmity Satan is the author, which always persecuteth God and his truth, not only with slaughter, but also with lying and falsehood. To know these things it is a singular consolation in such dangerous cases, that we be not discouraged or dismayed, but may be strengthened and confirmed thereby: and moreover it keepeth us from security, which lying tongues and deceitful lips will not lightly suffer a man to fall into. We must be ready therefore, not only with the word of God, but also and especially with prayer, to fight against false doctrine and deceitful tongues, considering, as David here saith, that the Lord is our deliverer, who only in this danger can deliver us and destroy our adversaries. For the continual exercise of the word and prayer must go together.  
Deliver my soul: that is, deliver me. It is a phrase and kind of speech proper to the Hebrews.  Verse. 3. 
What doth thy deceitful tongue bring unto thee, or what doth it avail thee?  Verse. 4. 
It is as the sharp arrow of a mighty man and as the coals of juniper.  
In demanding this question he goeth about to stir up himself, and to find occasion to accuse the deceitful tongue: as he doth in deed most lively set forth by two notable similitudes what a pestilent thing wicked doctrine is, 
Wicked doctrine.  and what the godly and such as are spiritual do judge thereof. First he compareth it to an arrow that is not blunt, but sharp: and moreover which is cast, not of him that is weak and feeble, but that is strong and mighty: so that there is danger on both sides, as well of the arrow that is sharp and able to pierce, as also of him which with great violence hurleth the same. The Devil therefore the father of all heresies is here plainly set forth unto us as an old exercised soldier, 
A lively picture of the Devil.  strong and mighty: who from the beginning hath made war against the Church of God, and albeit he hath been often overcome, yet will he never give over, but returns more fierce and subtle then before, and the better armed, the more holy and learned they be against whom he fighteth, so much the more strongly & fiercely he setteth upon them. Therefore the holy Ghost here speaketh according to the sense of man, that is, according to the cogitations which the godly have in this dangerous case, and he calleth a pestilent teacher an arrow or dart in the hand of the strong and mighty. For if you behold the multitude of the adversaries, their stoutness, proud brags, obstinacy, and fierceness, with the subtle & deceitful sleights whereby they avoid or wickedly pervert all things that make against them, be they never so godly spoken, it seemeth no otherwise but that they will utterly oppress and destroy the Church, which appeareth to be in comparison of them, but a small number, and that also very weak and feeble. It seemeth therefore that Satan, as a dart which no armour is able to resist, must needs prevail and have the victory. But if you look to the end, you shall see the contrary. As the Church when she compareth the multitude of her enemies with her poor little flock, through her infirmity is troubled and fears destruction: even so when Satan seethe his practices at the first to proceed as he would, he is puffed up and swelleth at the success thereof. For wicked doctrine creepeth like a canker, and mightily increaseth every hour: so that if a teacher of erroneous and heretical doctrine should be suffered in a reform congregation, he would soon overthrow altogether: so violently pierceth this dart. And why? because it is hurled of Satan: and the common people are, 
The common people are the framehowse or workehowse of the devil. Deut. 29.  as it were the frame house of Satan, because they loath and despise that which is daily taught them.  
Now, because the heretics do not use the accustomed and ordinary manner of teaching, but feed the people with new & strange things, therefore (as Moses saith) the drunken and the thirsty are met together, and these arrows pierce through with greater violence.  
Moreover it is a figure used in the Scriptures to call the word of God arrows or darts, as it appeareth Psal. 45. Thy arrows are very sharp, etc. And in our language by a proverbial speech, when a man useth the words, the counsel, and judgement of others, and not his own, we say they be arrows out of an other man's quiver. But properly this name doth agree to false doctrine, which (as I said) pierceth swiftly.  
The other similitude likewise hath a notable signification of power and swiftness By coals he means here a hot burning fire and consuming flame: 
Coles.  As also he doth in the 17. Psalm. He useth the similitude of juniper, 
juniper.  because that tree, besides the thickness of the leaves, hath a great fatness withal, & therefore is lightly set on fire & burneth vehemently. The sense and meaning hereof is, that heresy and false doctrine which is full of strong delusion, hath a power to pervert and seduce men with no less celerity and swiftness, than fire hath to burn being kindled in a forest of juniper. Likewise the Scripture in another place speaketh of a great fire, like to the flame of thorns under a pot, meaning such a fire as is suddenly kindled and swiftly increaseth.  
This description therefore is, as it were a complaint, that the poisoned tongues of heretics do so suddenly prevail, and with such success work mischief in the Church of God: as it came to pass after the preaching of S. Paul. For when he, with exceeding travels had happily planted many Churches, as soon as he had once turned his back, all Asia was perverted and turned from the Gospel. 
The fire of the heretics is more swift than the fire of the holy Ghost.  This is the calamity of all ages, that whatsoever godly preachers have builded with great travels, the teachers of wicked doctrine do suddenly overthrow. Let us therefore be thankful unto God for that little poor remnant, which as yet by his special grace remains in the sound doctrine of the Gospel: and moreover for this his gift, that we are able to judge such doctrines to be the darts of Satan although they be never so glorious and agreed never so much with the wisdom and righteousness of the flesh: and further, that they are like to a vehement fire, even such as is the flame of juniper which we must labour to quench with all our power. These be the spiritual battles which the world knoweth not, far passing all carnal conflicts: for in those conflicts like are matched with like, that is to say, men with men, but in these we fight not only against the greater number, mightily armed with malice and power, but also against Satan himself, and against spiritual wickedness. Therefore in this warfare we have need of the help of the Lord and of the Angel Michael, as it is the Apocalyps. And for this cause the prayers and sighs of the godly in such a dangerous case are necessary, saying on this wise: O Lord, behold, we will gladly teach and set forth thy word, but what are we except thou help us? Stand for us therefore against the enemies of thy truth, & defend thy own cause. This hope we have in such great success of wicked doctrine, that that which is not of thy planting shall not endure, and that which suddenly springeth up, shall suddenly be cut down. There hath been hitherto no heresy which hath not been confounded, and the word of God hath had always the victory. Cain, Ishmael, Arius, Manichee and such other have perished for resisting the Gospel. 
Luther prophesieth.  The Papacy also is now falling, but the word of the Lord abideth for ever, according to that sentence of the Psalm: They have fought against me even from my youth, but they could never prevail.  
But here perhaps you will ask what were thief heresies and deceitful tongues in the time of David, against the which he prayeth in this place. In his kingdom there was Achitophel, Seme●, and many others, which spoke cursedly of him, & with crafty counsel & conspiracy stirred up the hearts of his subjects against him.  
But it appeareth that David speaketh here of some great danger. What is that you will say? Albeit the holy histories do sufficiently declare what trouble the true Prophets of God always had with false and lying teachers, as the story of jeremy doth declare, yet David himself expresseth in divers places of the psalms, what was the cause of these his conflicts, as in the fifty psalm it doth appear, in the which he speaketh of the merit and deserving which the unbelieving jews did trust unto because of their sacrifices. For as it is now, so hath it been in all ages, that many have thought themselves righteous through their works. And this opinion did marvelously increase and multiply the jewish sacrifices: for they thought that by their sacrifices their sins were forgiven though their hearts were unpure & without faith: Even like to our adversaries the Papists, which do therefore so highly extol and so mightily maintain and defend their sacrifice in the Mass, because, (as they say) of itself by the work wrought it is available for the remission of sins. Against this heresy David fought, and taught that to offer up a bullock it was no great service unto God, seeing he was both the creator and giver of the same, and being the Lord of all, hath need of nothing, much less of a bullock, and therefore they that will offer a right sacrifice in deed, must acknowledge their sins, and also the great goodness of the Lord, promising unto them a blessing by the blessed seed, and give him thanks for the same: invocate, praise and magnify his name, etc. Thus David confuteth this heresy in that place.  
But there were many other more like unto this. For the jews were not only fallen to the worshipping of the gods of the Gentiles (as it is to be seen in jeremy) but forsaking the temple, they resorted to those places wherein their forefathers were wont to offer sacrifice, whereas the Lord had appointed the Tabernacle in jerusalem for a place of sacrifice and prayer. Some, of their own brain, did choose unto themselves groves and hills wherein they offered their sacrifice. Because these things were contrary to the will and word of God, and done of the Idolaters with great greediness, it was necessary that the people should be warned and taught of the Prophets of God, not to choose to themselves any other way of serving and worshipping God, or to seek any other righteousness then that which should come by the blood of the son of God: whom S. Paul calleth the Lamb, because he should be the sacrifice that should take away the sins of the world. Thus we see that there hath always been for like matter like conflicts between the true Church and the false, and also like dangers have thereupon ensued. Wherefore we must use like remedies also: that is, first by sound doctrine to defend the glory of Christ, & exhort men to the study & love of the world: Secondly by prayer to fight against deceitful tongues and lying lips. Now the Prouphet after his prayer addeth a complaint.  Verse. 5. 
Woe is me that I remain in Mesech, and devil in the tents of Kedar.  
Hitherto the Prophet hath declared the dangers both of himself and of the church, with prayer to be delivered from the same. Now he addeth hereunto a complaint, for that the church of God being in the mids of her enemies, is continually vexed on every side, and true doctrine assailed with power & subtlety. As though he should say: Being in this distress and danger, this is all that I am able to do: faithfully to teach, fervently to pray and patiently to suffer. To this end I teach that the word may be publicly maintained and kept: I pray, that the word may prevail and have the victory: and till it shall overcome, I must patiently abide what trouble or affliction soever shall happen. He that will not thus do, is but a shrinker and his fall will be fearful.  
In like manner have we been troubled in these our days with Epicures, Libertines, Anabaptistes, etc. We have sustained the cruel oppression of the word by the power and subtlety of the Papists that cursed seed of Cain, & amongst us there is also no small number which fearing neither God nor devil, do not only contemn the ministry, but would wish it to be utterly abolished. These are heavy crosses to the godly, when they must be compelled both to see them and suffer them, and yet can find no remedy for the same. This forceth us to say with David: Woe is me that I remain in Mesech, etc.  
By Mesech and Kedar he means two sorts of people inhabiting near unto the jews: of which the first came of japheth as Moses teacheth, and the second of Ishmael. Both of them were barbarous, cruel and without all humanity, dwelling in tents. By these he means such as were of his own nation, being no less cruel and spiteful against God's people then these were: like as in an other place the corrupt & degenerate jews he calleth Gentiles. And that he might the more sharply reprehend God's enemies and his, of purpose he nameth those people which the jews known to be most cruel and barbarous, meaning that if he dwelled in Mesech & Kedar, he could not be amongst more cruel enemies. As if he should say: I am compelled to comfort myself with hope and patience, and would be glad that the churches were in peace & quietness, and the pastors and rulers thereof in a godly unity, but this will not be. Wherefore I will commit the whole cause of God by prayer, & teach the word faithfully. In the mean season we must bear these offences, that by the good we may overcome the evil. Thus we see then that the office of teaching is a miserable kind of life: For besides other calamities which the preachers & teachers of God's word must suffer at the hands of the unfaithful, this also must needs be unto them a great cross, to see the word of God and true doctrine miserably corrupted, and the Church disquieted by false brethren. But for the Lords 'cause these things we suffer, and we say with David. Woe is me that I remain in Mesech, and devil in the tents of Kedar, barbarous and cruel people.  Verse. 6. 
My soul hath too long dwelled with him that hateth peace.  
Here he showeth plainly whom he means by Me●ech & Kedar: 
Kedar and Mesech signify the enemies of the church.  to wit, those wicked Israelites, which forsaking the ways of their godly fathers, become spiteful and cruel against the faithful: amongst whom he was compelled to devil a long season and to suffer great injuries and cruelty at their hands. And this is the subtlety of the malignant spirit, that whom he can not over come by the multitude and grievousness of temptations, those he goeth about to weighed with tediousness & long continuance thereof. Wherefore many being unskilful of this spiritual warfare, fight valiantly at the beginning, but in the end they faint and cowardly give over. This danger David did foresee & complained thereof. Long have I dwelled (saith he) amongst those that hate peace, that is, which continually trouble & disquiet the church of God, and never will be at peace with it, thinking by importunity and long continuance at the length to get the victory. So job with one kind of calamity was not discouraged, but when one messenger followed an other, and one calamity likewise came upon an other, than his mind by little and little began to be troubled. And this is the malignity and malice of Satan. Wherefore let us cast away all hope of peace so long as we live here, and let us assure ourselves, that if this day we overcome one kind of tentation, to morrow Satan will set upon us again with an other.  
And here behold the craft and subtlety of the world. The holy Ghost calleth them heretics which are haters of peace and concord, and this name they spitefully apply unto us. Thou (say they) art he that troublest Israel. Thus they which trouble the Church in deed, accuse the true Church and call themselves the lovers of peace and concord. This must we also suffer, and so content ourselves with the testimony of a good conscience which shall clear us before God, that we seek the peace of the church, whereunto they are utter enemies, as followeth.  Verse. 7. 
I seek peace, & when I speak thereof, they are bend to war.  
This is the testimony of my conscience that I love pear and seek after it. Whereof then cometh all this trouble? all this deadly war? of me, I grant, but not by my default. For if I would suffer these disturbers and haters of all godly peace and concord, to say and to do what they list, than would they not so rage, than would they not seek my hurt as they do, than would they live in peace. But how can we hide those things that we have seen, that we have herded, & that we are commanded to speak and declare, not in our chambers, but on the house tops? For Christ says: God and preach the Gospel to all creatures. And again: No man hideth a light under a bushel. This is the cause that the word is in our mouth as a burning coal. which can not be kept in, but compelleth us to open our mouths. Hereof then come all these troubles, because they take away the commandment of God, & yet would have us to hold our peace. And here we see it come to pass that Christ says in the Gospel: 
Luke. 11.  when a strong man keepeth the house all things are in peace, but when a stronger than he cometh, then troubles arise.  
This is then our consolation, that what troubles soever do arise, we rest upon the testimony of our own conscience that we do nothing else but speak and declare that we are commanded. It is not our life therefore which they accuse, but our doctrine abideth the blame: which is not ours but Christ's. Wherefore let us not only contemn all peace and concord, but let heaven and earth also perish, rather than the doctrine of Christ or the glory of his kingdom should be diminished or blemished in any point. The danger whereof they see not or do little regard, which make so great a matter of the loss of that peace and tranquillity, which hath been and yet is seen in the kingdom of Antichrist. Notwith standing let us with all our power amplify and set forth the glory of our God and the fruits that come of the true preaching of the gospel, and let us contemn all such slanders, which these Epicures do most maliciously and spitefully heap upon us, commending nothing else but that peace & tranquillity wherewith the devil hath rocked them a sleep in all damnable security: whereby we see what horrible impiety reigneth in the papacy. There is not one word purely taught concerning sin, grace, the merit of Christ, faith, the exercises of works, concerning magistrates, and other degrees and kinds of life. All things are miserably corrupted with pestilent gloss and expositions. Moreover, what profanation and selling of Masses was there? what deceit and robbery by pardons, purgatory, with such other abominations devised only for vantage and gain? When I look into the kingdom of the Pope as it was before we preached the Gospel, it seemeth to me that of very purpose men were cast unto Satan and eternal damnation by false teachers and ministers of iniquity.  
Now consider whether it were not better with trouble to keep and enjoy the word of God, then with loss of the word, to live in peace and tranquillity, though it were never so heavenly a peace. As for me I would not desire to live in paradise without the word: and with the word to live in hell it is an easy matter, like as in this world we live as it were in hell, and comfort ourselves only with hope which the word of God showeth unto us, and with this hope we overcome all kinds of troubles & crosses. Let us therefore lay sure hold on this consolation which the holy Ghost here setteth forth unto us: whereof also all they have great need, that teach the word of truth, namely that they are not the cause of offence, trouble and sedition. There must needs be offences: there must needs be Lucian's, Epicures, contemners and scorners of religion, troublers of the peace and quietness of the Church, but blessed are they which are not the cause of these evils, but are preachers of peace, and seek by all godly means, peace and christian unity. In the number of whom, by God's special grace we are at this day, how soever the world thinketh of us, and we will pray unto God that for Christ's sake, he will so keep us even to the uttermost breath.  
Thus are the enemies of God and his word painted out by David in this Psalm, and also the true state of the Church, teaching us thereby that we should arm ourselves against these dangers, and give thanks unto God for this great consolation, that whatsoever tumults and troubles arise in the Church, he doth not impute the same unto them that teach the word, but unto the word itself, which is not ours but Christ's, wherewith we may comfort ourselves whatsoever followeth of the true preaching of the Gospel. Let them stop their mouths and keep silence that so greatly commend peace: but we will speak and show forth the wondrous works of the Lord with boldness, and will not be disobedient in our vocation. If evil tongues be walking and troubles arise, we will with David fight against them by prayer, commending to God the cause of his poor Church, wherein he hath promised to keep & maintain his word: who also shall burn & consume all wicked tongues with the same fire of his heavy indignation, wherewith they think the church of God shallbe destroyed.   

The 121. Psalm. I will lift mine eyes unto the mountains, etc.  

The argument of the Psalm.  The Psalm going before was a prayer for the preservation and continuance of the word of God & found doctrine, against pestiferous tongues and wicked opinions: For that is the chiefest assault that Satan maketh against the church of God. Now this Psalm I take to be as an exhortation to the faithful, 
This Psalm containeth the doctrine of faith.  for it containeth the doctrine of faith. Which faith is a knowledge of things invisible and to be looked for, and rests in the promise & word of God. But because God's word exceedeth the capacity of man, & the things which it promises seem either absurd & unlikely, or impossible or else incredible & against all reason, therefore they which have once begun to believe, have need of continual exhortations, to stir them up against the temptations of the flesh, which strive against faith & the word of God, lest the spirit being pressed down with the heavy burden of the flesh, should be utterly unable to think of spiritual and heavenly things. For our life is full of troubles, tossed with continual tempests, as they which are sailing on the sea, and we are carried away every moment with the blasts of temptations, while our minds are assailed either with prosperity or adversity, with wealth or poverty, with glory or ignominy, with joy or sorrow. And hereof yet do fellow much more grievous & dangerous temptations: that is to say, security and desperation. Therefore when these storms blow, it is necessary that we should be stirred up with continual exhortations out of the word of God, whereby we may learn to resist the same. And thus do I understand this Psalm, that it is a doctrine whereby we are admonished & taught that we should have our faith exercised and stirred up with continual exhortations so long as we live, lest we being overcome with the cares of this world, should forget and neglect the rich blessings and everlasting treasures of the life to come.  Verse. 1. 
I will lift mine eyes unto the mountains from whence my help cometh.  
These words do include a comparison between the mountains which bring help and succour, & the mountains that bring desolation and destruction: as every doctrine of faith & every promise importeth also the contrary, if you have respect to the flesh. The godly have a promise of Christ that he will be their help and secure: but if we look to the outward appearance, Christ himself hanging upon the cross, seemeth to be utterly forsaken. In like manner there is a comparing together of contraries to be understand throughout this whole Psalm: 
A comparing of contraries  As though the Prophet should say: when temptations & trials of faith are at hand, one runneth to this place and an other to that, seeking for help & secure divers ways: As amongst my people some run to Bethel, some to Gilgal, some to Bethaven, as mountains from whence they look for help and secure. Even as in popery they run to every stock and block, as to their only patrons and helpers, with kneeling, knocking, creeping, kissing and licking. For the reliefs and comforts are infinite which the heart believeth and seeketh after when it is in trouble and distress. And it is a wonderful thing to see how ready it is to receive help and comfort▪ any way else▪ saving only of God. 
The commendation of faith.  This is then the praise and commendation of faith, that it looketh only towards the healthful and comfortable mountain which is in jerusalem, & refuseth the succour of all other mountains. Thus the prophet casts his eyes aside (as it were) upon the wicked, who forsaking the help of the lords mercy and goodness which was then in jerusalem, sought relief and succour in other mountains.  
In like manner in the kingdom of the Romish Antichrist there are infinite feets and swarms of Monks and other superstitious votaries, some holding of Augustine, some of Benedict, some of Francisce, etc. which by their vows and monastical life think to obtain the kingdom of heaven, hoping also by these comforts to overcome the terror of God's wrath & heal the wounds of conscience. And this is always the inclination of man's nature to follow his own ways and to forsake the ways of the Lord Therefore David saith: Some forsake the temple & abhor the mount Zion, but I abide in the simple way of faith & true religion, which is the healthful hill that the Lord himself hath appointed. In that he calleth it the healthful hill or the hill from whence help and succour cometh, he rejecteth and condemneth all other hills which have a show of help and secure. Such I mean as is visibly wrought in the service and honour done to the idols, but true help they give none. So the jews said that Baal showed more present help in the temple then God. So they cry in jeremy: We will do sacrifice to the Queen of heaven: but thy commandment we will not do: for since we left to do sacrifice to the Queen of heaven, the sword and famine hath consumed us: And thus forsaking the temple and the true worship of God, they ran headlong to all impiety.  
But you will say: Why would God that Idolatry should have such success? Even to try our faith, and whether we do truly believe and worship one God, according to that commandment: Thou shalt have none other Gods, etc. True it is in deed that Idolatry hath great success: 
Idolatry prospereth and flourisheth for a time.  yet is it but for a time. So said King Achas: The gods of the Kings of the Syrians do help them: therefore will I also seek their favour, and they shall help me. But what saith the Scripture? The gods of Syria were the destruction both of them and of all Israel. And this is the end of all such false trust.  
So doth Mammon likewise help his worshippers: For he is a great god, and bringeth to them liberty, joy and comfort. He lifteth them up to wealth and dignity: he maketh them to swell with pride and glory. 
Human helps and comforts.  But how long? For the time of this frail & brickle life: but in death he doth not only forsake them, but driveth them down to the deep pit of hell. Therefore whatsoever worldly and visible comforts and delights the heart of man can here desire or enjoy, he finds them uncertain and shortly must forsake them, and yet withal they bring unspeakable torments and afflictions of mind, and lead men into such blindness that they have no regard of God at all: who doth not delight his true worshippers with vain pleasures of this world which endure but a moment, but replenisheth them with everlasting joys. For thus he saith: I will see you again, and your heart shall rejoice, and your joy no man shall take from you. Let us learn therefore to cleave fast to the Lord our God, and those invisible comforts: and if trouble come (as we can not look to be without a cross) if we seem to be desolate and destitute of all comfort, yet God hath a time when he will show himself to have a care of us, and we shall find that the afflictions of this life are not to be compared to the glory which shall be revealed on us, as S. Paul comforteth us.  
This is then the sense and meaning of this verse, that faith is a knowledge of things invisible, and yet to be looked for, lest we should think it to be but a mere speculation, as some do make it. There are things to be looked for of the which we have experience in this life, that is to say, a good conscience, a joyful heart, an invincible faith, which is able to stand against all storms of temptations, against poverty, envy, reproach and slander of the world, against errors and false doctrine, and even against death itself. Thus we must learn to know the nature of faith, namely that it is a will or knowledge or an expectation resting upon the word of God, which word showeth and setteth forth unto us invisible helps, and yet to be looked for as certain and unfallible: and although we think it long before they come, yet will they come, when it shall be most to our joy & comfort. And this is it that these words of the Prophet do here express: I lift up mine eyes to the hills from whence my help cometh. Here he showeth himself to be destitute of help and succour, and yet in sure hope and expectation thereof, he looketh up unto those hills and hopeth for invisible comfort.  
In like manner must we do also. I am in distress or affliction of body or mind: I am in necessity and can see no means how to live, how to maintain my family, how to escape this danger or that. Here is the heart oftentimes oppressed with sorrow, and miserably vexed, as though there were no succour, no comfort, nor remedy to be found. But here must we be certainly persuaded that there is help and secure prepared for us, and the time thereof also appointed of God, although we know not when it shall be. But by this we may learn what a hard matter it is to believe when the heart must yield and consent to any thing contrary to that which both we see, hear, & feel. I myself have been oftentimes in wondered great dangers, when the whole world (as it were) conspired against me. For the Pope my mortal enemy and the enemy of my Christ, did not cease to stir up against me, what power and terror so ever he was able to devise. Here reason would rather persuade me to keep silence and say nothing, then to teach and bring myself thereby into trouble and danger. 
The help of the Lord  For reason can never see the Lords marvelous help and deliverance, which is invisible and hidden from the eyes of the world: therefore it thinketh only of that which it seethe, that is to say, destruction.  
In all these storms, how my mind was established in God, what my faith and hope was, I will here say nothing. Albeit in these great dangers (I grant) my mind was oftentimes troubled, and yet at the length the invisible help of God, being hidden from mine eyes, and from the eyes of the whole world, appeared: so that not only my deadly and mighty adversaries could not have their wills upon me, but also the preaching of the Gospel had more prosperous success, & more mightily increased then ever it did before. Therefore, forasmuch as flesh can not see the invisible things of God, let us so humble ourselves unto the obedience of faith, that we may learn to say: I lift mine eyes unto the hills. There is sure help prepared, though I can by no means see or perceive the same, and flesh seethe & also looketh for the contrary. So do these words expressly and lively set forth the nature and strength of faith, and what it is.  

Why he saith to the hills, and not to the Lord  But why saith he, I lift mine eyes to the hills, and not to God? And again, why doth he mention more hills than one? for that seemeth to maintain Idolatry. To the first I answer that this and such like places: as, he sand thee his help from the holy place, do teach us that God will be herded, worshipped, looked for, and prayed unto according to his word, and not according to our imaginations. So saith he in Exodus: In what place soever I shall leave a remembrance of my name, there will I visit thee, and bless thee. Therefore the jews were always bound to the temple of jerusalem, in what place or country soever they were, and also when they prayed at home in their own houses, to turn their eyes toward Zion. The prayer of the godly pleased God even in Babylon, far from the temple and from jerusalem: but yet in this respect, because they sung and prayed to that God which dwelled in the hill Zion, and there had erected his tabernacle.  
And this is the cause why the Prophets condemned all other kinds of service and worship done unto God in other places. For it was not enough to say: O God which didst bring thy people out of Egypt: For so jeroboam also spoke unto God, and said truly of him, and perhaps prayed more earnestly than they that were in jerusalem, and in the temple. Such a fair show and pretence of true holiness hypocrisy is wont to make: and Idolatry is oftentimes more earnest & vehement then true piety. But why did not such prayers please God? Forsooth because other hills were not choose & appointed of God to that purpose, neither had they the word and promise of God. Wherefore God would not hear their prayers but only in that place, or at lest, turning themselves both with eyes and heart towards jerusalem, if with their bodies they could not be present. Daniel therefore being in Babylon, when he was about to make his prayer unto God, turned himself towards jerusalem, not only because Solomon in his prayer unto God besought him that if they at any time should be driven out of their country, & turning themselves towards this place should make their prayer unto him, he would hear them and bring them home again: but also because God will be worshipped in that place which he hath choose, that all wandering devotions and worshipping of God after man's imaginations, might be avoided.  
We which are in the time of the new testament, are not bond to any external place, as Christ saith: The time shall come when they shall worship me neither in this mountain nor in that. Christ is our spiritual Sanctuary: 
Our mountain.  for God will hear no man but through him only, according to the saying of Christ: What soever you ask my Father in my name. etc. By him therefore we offer unto God the bullocks of our lips: For without Christ we can neither believe, trust, nor obtain any thing. This is the principal point of all our doctrine, and therefore we must lay sure hold on it. There have been many which have go about to please God without Christ. So Arius, albeit he rob Christ of his divinity, you he would seem to acknowledge a God whom he professed and worshipped. Monks and other religious Sectaries think to please God with their will works, vows, & monastical life: Yea & in the whole kingdom of the Romish Idol, what other means do they seek to please god withal? yea what other Christ do they make unto themselves then their own works, inventions, and traditions? All these lift up their eyes, not to the hills, to the which David looked, that is, they do not look only unto Christ: For he alone is that hill & holy Sanctuary which we must lift up our eyes unto, that like as the jews had no Sanctuary but that in jerusalem: so we should have no other Sanctuary to fly unto but this one and alone, even jesus Christ the son of Mary.  
Thus am I wont to answer to the first doubt, that David fastened his eyes upon the holy place & thither directed his prayer, which place was in jerusalem, in the which was the memorial of the name of God which he had made unto himself. Before that time it was in Siloc & Gibea where the Tabernacle was. In these places he herded the prayers of his people, and he received their sacrifices: but in other places he neither received prayers nor sacrifices: for there was not the memorial of the name of the Lord which he had made to himself, but the memorial of Idols and Idolatry, which the impious jews had imagined to themselves. But now in the new Testament the name of God dwelleth in Christ and his Church, which is one body with Christ, whereas is the word of God, baptism, the supper of the Lord, and the exercise of obedience towards God.  
To the second doubt thus I answer, that albeit he seemeth to prophesy of the church of the new Testament, in the which are many hills, that is to say, God in Christ heareth the prayers of the faithful in every place, neither is prayer and the worship of God bond to any external place, yet may it be that the Prophet therefore spoke in the plural number, because there were two hills in jerusalem, namely mount Zion, and the mount called Moria, where the temple was. And moreover (as I said before) the plural number showeth a contrariety betwixt those hills and the hills of the Idolaters. As if he should say: The Idolaters run to their mountains, but I will abide still in these hills, wherein my soul delighteth above all other.  
Moreover, where he saith: I lift up mine eyes unto the mountains from whence my help cometh: it is the voice of faith. For the flesh thinketh the cross and all calamities to come from these hills, and therefore calleth them not the hills from whence cometh help and comfort, but desolation and destruction, when it seethe itself in hatred with the world for religion, in poverty, in temptations, in dangers, in terrors. This seemeth to be a desolation and a casting away from the face of God and a descending into hell. Against his judgement of the flesh fighteth faith, and judgeth not according to that which it feeleth and seethe, but according to the word which the Lord hath spoken, which biddeth us lift up our eyes to invisible comforts, and to become (as it were) invisible, and by faith, in poverty to behold riches, in heaviness and sorrow joy and comfort, in desolation and destruction help and succour, and when we seem to be cut of and to be cast away from God, even then to believe and by faith to lay sure handfast on Gods eternal mercy and grace in Christ: As David here did, who was afflicted and felt no comfort, and yet he saith: I lift up mine eyes to the hills from whence cometh my help. Thou must lift up thy eyes therefore, and in no wise fix them upon the present troubles, calamities, or afflictions whatsoever the flesh seethe, feeleth, or suffereth: for that is to obey and consent to the eyes and the ears, that is to say, to hearken to the flesh, which is always ready to persuade thee that God is angry with thee, that he hath forsaken thee, that thy danger is such and so terrible that thou canst never escape it. Here therefore thou must lift up thy eyes to the hills of the Lord, and hearken to the voice of God, who saith and promises that help shall surely come from those hills: which albeit for the time it be invisible and can neither be seen nor felt, yet is it most certain and infallble. They that are in wealth, glory and dignity lift not up their eyes to these invisible things, and therefore they are puffed up with pride and carried away with all noisome lusts. But such as are in poverty, contempt of the world, afflicted in body or mind, are forced to lift up their eyes, that the help which is invisible may be made to them visible by faith, according to the promise of God made unto them in his word.  
These are the words therefore of a man that felt the same that we feel, that is to say, our hearts to be oppressed with sorrow and heaviness, when we thinking ourselves to be desolate and forsaken, can see no succour: when we see, not riches but poverty: not glory but ignominy, shame and confusion. In these calamities the heart is an heavy burden, weighing down to the ground the eyes and the head, that they can see or think upon nothing else but terrene and earthly things. Therefore he exhorteth us by his own example to lift up our eyes, and look to invisible things which the word promises we shall certainly enjoy. Thus we see the nature of faith lively set out in this Psalm. Now followeth, as it were an explication what hills he speaketh of.  Verse. 2. 
My help cometh of the Lord which hath made heaven and earth.  
He speaketh here of such hills as the eyes of the flesh could not see. For who was so quick of sight to see, or so wise to perceive and understand, that the hill Moria was a holy hill. A heap of earth the bodily eyes might see: but the holiness, the power and the Majesty of God there present, they could not see, nor that the word of the Lord was there, that the Lord had promised there to devil and abide, that he had put a memorial of his name in that place, and that there he would be sought, there he would be found, For he that sought not God in this place, could not find him in heaven: Like as since God hath revealed himself in that man Christ, we truly say and also believe that whosoever do not embrace and by faith lay hold on this man which was born of the virgin, they can never believe in God: but although they say they believe in the maker of heaven and earth, yet do they in deed believe in the Idol of their own heart, for without Christ there is no true God. Therefore David beholdeth these hills in jerusalem, not with bodily eyes, as the ox doth his stall, but with the eyes of the spirit he seethe that God dwelleth there by his word. Therefore these hills are now no more earth and mould, but they are the hills of the Lord and the fullness of his godhead: so that with out these hills, concerning God there can nothing be found. Therefore it is truly said of the Prophet, that from these hills cometh help and succour, that is to say, from God dwelling and abiding there by his word. Like as we believe that Christ is the throne of grace in the which is the treasure of all good things and heavenly blessings to be found, and without the which there is nothing.  
Now, in that he doth not only say: My help cometh from the Lord, but addeth moreover: which made heaven & earth: he reproveth & condemneth all other helps which men seek & procure unto themselves besides God, with false trust & affiance in the same, as Idols of their own imagination. So is Mammon a god also: that is to say, is worshipped of men as a god & helpeth them also sometimes. But in penury of food & vittells what succour can he bring? no man can satisfy his hungry belly with gold and silver. Likewise in drought and barrenness of the earth what can he help? What good can he do in diseases & infirmities of the body? If then in these corporal maladies he can not help, what can he do when the conscience is troubled with sin & the horror of death? It is therefore but a false pleasure and delight that Mammon bringeth: which is but only to satisfy & please the eyes, as a picture or painted table. Against these helps therefore & such like, which the world seeketh after, the prophet setteth the Lord himself, who made not only gold & silver, not only food & sustenance, heaven and earth, that is to say, angels, men, and the whole world but besides these, giveth remission of sins, faith, righteousness, joy & peace of heart, with everlasting life. He is (saith the Prophet) my almighty and sure help, of whom I can not doubt, that he will ever fail me the twinkling of an eye. To this Lord I fly for aid & succour, who not only in this life can and doth give health & welfare for a few years, with security of conscience & contempt of death & all the furies of the world: but also after this life, eternal felicity & life everlasting.  
Thus the Prophet inflameth himself & stirreth up his faith for our example, that we likewise should magnify the blessings & good gifts of God in us, & also our hope & trust in him. For if the rich men of the world do glory in their money, if they vaunt of their wealth and riches, why should not we also glory in the trust & confidence we have in God, which hath made heaven and earth: which hath also in his hand all things necessary both for this life & for the life to come. But because these things are invisible & can not be seen but with spiritual eyes, therefore we commonly neglect them. And albeit the Lord do sometimes hide these helps from us, & let us feel the lack thereof for a time (as he doth in deed, to make us the more desirous of them, the more to esteem them when we have them, and to be the more thankful to God for the same) yet must we learn surely to trust and undoubtedly believe that they will come.  Verse. 3. 
He will not suffer thy foot to slip: For he that keepeth Israel will not slumber.  
This verse dependeth upon those that go before. For the Prophet, because he began with an exhortation to faith, now goeth about as it were with promises, 
Trust & affiance in the help & secure of the Lord  to move and exhort the faithful to hold fast this confidence & trust in the help & secure of the Lord And very necessary it is for us, to exhort and stir up, not only other, but ourselves also, because of the present dangers and afflictions. For seeing the things which discomfort us are present, and they which comfort us are absent, therefore so long as the present things which vex us do endure, it is needful that we should be stirred up with the word and exhortation to perseverance and patience. For this experience of trouble and affliction must be joined with doctrine & exh●●●●tion. For our sight is so dim, that we can not see these inui●●●●● things and the end of afflictions. Therefore the flesh ever s●●keth means how it may be delivered, and when it can see non●●as the carnal eyes can never see Gods marvelous help & deliverance) then is it miserably vexed and tormented and can find no●est nor quietness. We have need therefore of exhortations out 〈◊〉 the word of God, that this streatnes of our heart may be dilated and enlarged, which he alone can do that seethe the end of our temptations. We must hear what his word saith, and not what our own heart saith, which only seethe and feeleth the beginning of temptations and afflictions, but the end thereof it can not see.  
Therefore the holy Ghost here amplifieth and enlargeth the matter, that the exhortation may be the more effectual. And here is first to be noted, that if the contrary were not, that is to say, no tentation felt or peril to be feared, then were this exhortation but in vain. For if tentation should have an end as soon as it beginneth, or if as soon as we feel any lack, God should give us that we desire, wherefore then should God promise' any thing? Therefore neither is doctrine necessary in those things that we know before, neither exhortation when we are out of danger and feel no tentation. Therefore where the Prophet saith: He will not suffer thy foot to slip, he plainly showeth what is the state of the afflicted. For when they feel themselves to be in danger through the grievousness of tentation, their hearts are heavy and careful, lest they should perish and be forsaken of the Lord for ever. Here have they need therefore of exhortation, that their faith fail not or be not utterly quenched. For reason can judge no other wise, but that a man being in this case is clean rejected & forsaken of God, and after his own sense feeleth that to be true which a certain soldier was wont to say: that there are none which suffer more misery or are in greater danger than such as serve God and their Prince faithfully.  
Here is now no succour but to fly to the word of faith. And first this word pronounceth, that all they which will live a godly life in Christ jesus, shall suffer trouble and affliction. It setteth forth Christ for an ensample, who by the cross entered into glory. It telleth us that we must be made like unto his image: that is, we must suffer with him if we look to be glorified with him. Then we see that troubles and crosses are prepared for us. It showeth moreover what is to be done and what remedy is to be fought in such afflictions: 
Remedies in afflictions.  even to resort to the word, to hearken to the word, to rest in the word and the promise. It promises that tentation shall not continued with us for ever, as our hearts do judge: but rather it telleth us, that it is but momentane and short. And Christ compareth the afflictions of the faithful to the travel of a woman, where death and life are joined together as near as may be. For she that even now saw nothing but death, and despaired of the life both of herself and of her child, as soon as the child is born forgetteth all her sorrows past. Saint Paul saith: the afflictions of this life are not to be compared to the glory which shall be revealed upon us. 
The judgement of the word in afflictions must only be followed.  This judgement of the word thou must follow, and not thy own sense, which so judgeth of the cross and afflictions, that of a molehill or rather of a mote it maketh a great mountain. So blind is reason and so unable to judge in matters of faith. For that which God counteth but as a moment, a drop, a sparkle, reason judgeth to be everlasting, a huge sea and a terrible fire. But thou will't say: I find and feel it so to be. What then? Dost thou feel or doth God see and know more perfectly, thinkest thou? We must not judge therefore according to our own feeling, but according to that which the word of God pronounceth and judgeth, or rather. God himself in his word.  
The stories do record that when julianus persecuted Athanasius and threatened his destruction, 
The history of julian and Athanasius.  Athanasius so little regarded the danger thereof, that he likened the same to a cloud which the Sun by little and little consumeth to nothing. What could be spoken more contemptuously of that outrageous cruelty attempted by such a mighty Monarch and head of the Roman Empire? which rather might have been compared to a huge sea or a terrible fire. But as Athanasius said and believed, even so it came to pass: for julianus was slain shortly after, and so Athanasius escaped the danger. By whose example let us learn how to judge of our own troubles and perils, and look to the word of the promiser, that we depend not upon ourselves and our own sense, but upon the promise of the Lord Death, pestilence, famine, hatred of the world and slander, with such like, may well be resembled to an horrible tempest. And here if we follow reason, we are go. But we must lift up our eyes to the hills and hearken to this voice: I am the Lord thy God, therefore magnify my word, my help and my succour. Thus if we do, then begin we to contemn that which to us before seemed so huge and terrible: then the word & promise beginneth to kindle in our hearts and bringeth such strength and courage, that we are able to say: Now, be it never so huge a tempest, never so terrible a storm, let it come. Here is God, here is his word, I will not fear. Thus is all the rage and fury of the Devil, yea even sin and death itself brought to nothing, and now is it become, as it were a mote, which before seemed to us a mighty and huge mountain.  
Thus must we learn the distinctions of the holy Ghost. God taketh away thy wife, thy children. Thou fallest into sickness and infirmity of body. Thou losest thy goods, thy estimation, the peace and tranquillity of conscience, yea and some time, according to thy own sense and feeling, Christ himself also. These are great matters in deed. But beware that whilst thou judgest these things after thy own sense, thou make not of a drop an infinite sea, and of a sparkle a flaming fire. Though it be never so great which thou feelest and sufferest, yet God is greater. If God and Christ then perish not, if they still live and reign, what if thou loose thy wife, thy children, thy goods, yea and thy life also? For what are all these if thou compare them to the inestimable grace of God and the riches which he hath promised in his word, but mere nothing? Therefore let us lift up our minds to these heavenly riches, and let us learn rightly to discern between the cross in respect of itself, that is, of the flesh and the sense of our own heart, and in respect of God and his rich promise. Which if we consider as it is in itself and without Christ, what trouble is so small that shall not utterly overthrow us, and so shall every trouble be unto us intolerable. But if we behold the same in respect of God with the eyes of faith, though our afflictions and calamities seem never so great and grievous, yet the supper abundant mercy of God in Christ swalloweth them up all. Who albeit he suffereth us to be afflicted for a little season, yet shall the ent●e be full of joy and comfort. So saith the Prophet Esay: For a little while have I forsaken thee. This momentane and short time, to the flesh seemeth an eternity. But (as I said) our carnal eyes do but deceive us. Therefore we must judge according to God's promises concerning invisible things, and see what God hath said in his word.  
This is the exercise of faith, whereof David speaketh in this place, 
The exercise of faith.  admonishing us to look to the word and promise, and to lift up our eyes to invisible things, and thereafter to judge, and not according to things present. And here experience teacheth us what an infinite wisdom true divinity is, which in this life we can never fully and perfectly attain unto. For to what sudden mutations this life is subject, we see. To day alive and in good health, to morrow dead and go. Yea how infinite are the troubles, calamities, temptations and dangers wherewith our life is tossed as a ship on the sea, which so terrify us that heaven and earth are to little for us, yea the whole creature is to us a very hell. This is the nature of flesh: which Satan moreover so inspireth and bewitcheth, that it seethe not God, but rather (as it judgeth) some great and horrible mischief: not life, but death and destruction. But this is no judgement, but rather a delusion of the flesh and the devil: against the which we must fight, yea and believe that even in our destruction (as to us it seemeth) God is present with us, and in our death Christ our King liveth: in whose sight our tribulations and afflictions, yea and death itself are altogether, (as you would say) but one nothing: and if we compare them unto God by the judgement of faith, we shall feel them so to be in deed. But who hath sufficiently learned thus to do? Somewhat we may say, 
Experience and practice maketh a right Christian.  and teach other after a sort: but use and experience, with inward practice and feeling is that which maketh a right divine and a true Christian in deed, so that he may be able boldly to affirm and say with David: He will not suffer thy foot to styppe: that is to say, he will not suffer thee to be utterly overthrown and perish. But the flesh says the contrary, because it feeleth, not only thy foot to slip, but itself also to be trodden under foot.  
Behold the son of God what he suffered: Behold john Baptist, the virgin Mary, the Apostles, the Prophets what they suffered. Behold the church at this day what danger it is in, what troubles and afflictions it continually suffereth. And this is the state of the godly. Upon the experience whereof ariseth this proverb: The more wicked, the more happy. And therefore the world fearing and shunning these dangers, can never abide the Gospel. And thus it appeareth to them not to be true that David saith here: The Lord will not suffer thy foot to slip: but rather the contrary, that he causeth thy foot to slip. Albeit it doth but seem so (for he doth not so in deed) and that to the flesh only: but contrariwise, to the spirit and faith it is exaltation and glory before God. They judge that death which is suffered for the confession of the Gospel, to be a beginning of a better and eternal life, Ignominy, shame and contempt of the world they count inestimable glory in the sight of God. 
The judgement of faith.  This is the judgement of faith, albeit the flesh thinketh otherwise. But we may not judge after the flesh: for if we do, what needeth then the doctrine of the word? what need exhortations? what need the promises? Therefore we must turn the evil into good, and where the flesh concludeth that it is continually trodden under foot, there faith must confess and say, that by the cross and by these afflictions we are made like to the son of God & fashioned like unto Christ: For these things are to be believed as invisible and also insensible, and not as things to be seen and felt.  
But such as will not believe, but follow their own sense and feeling, do rather choose the glory & pleasures of this world, which so little while endure, and so suddenly vanish away. But how miserable shall their condition be, when, after these transitory, momentane and vain pleasures they shall found and feel nothing but anguish & torments, with weeping & wailing for ever & without end. How much better had it been for them to have suffered for a while with Lazarus both sickness and poverty, then for a little season to flourish with the rich glutton in wealth and prosperity, & with him to be tormented in everlasting fire? This doctrine therefore pertaineth to those which desire to believe & not to feel, that they may discern between God & their afflictions, not fixing their eyes upon the present calamities, but looking up to the invisible help promised in the word. For those troubles & dangers where unto the faithful are subject, do in deed 'cause the foot to slip: but yet so that faith will not suffer them to fall, but maketh them able to pass over those rocks, be they never so dangerous, & to compare their momentane afflictions with those things which are infinite and everlasting, as to God himself, his power, his grace, and finally eternal life, which God hath promised in Christ to them that believe in him. To know these things it is necessary, that we may be able to comfort both ourselves and our brethren when Satan beginneth to rage, when troubles arise, when for the words sake we are hated, spoiled, persecuted and put to death. In these dangers whither shall we run? 
God is greater than all our afflictions and calamities.  Even this must be our refuge: to say and confess that God is greater than all our miseries: And albeit we perish, or rather seem in our own sense so to do, yet God perisheth not, and therefore we must assuredly trust in his goodness, mercy and power, and the sense and feeling of the spirit must be exalted (as you would say) above the feeling of the flesh and of our own heart. Thus they that will not do, let them follow their own lusts and pleasures, and yet let them be sure that they shall drink up the dregs of the cup: whereof the godly drink but a part, as the Prophet says. 
Psal. 75.   
Notwithstanding many times the godly do find also temporal help and deliverance. For God doth not so neglect his servants that he will leave them utterly destitute of comfort in this life. David being driven out of his kingdom was restored to the same again. Ezechias strike with a deadly disease, recovered and was restored to perfect health. The jews also dispersed and scattered among the Gentiles, were brought home again. And even here also faith hath her proper office, to wait and look for this help and secure: for it cometh not by & by when we have need thereof or when we desire the same. Now, as the godly in such dangers found not always help and deliverance: even so the wicked do not always prospero, but even in this life are horribly plagued for their impiety. The kingdom of the Pope hath flourished long, and yet we see that much of his power wealth and riches is diminished, and the terrible vengeance of God is ready to fall upon him and his for their impiety. Our nobility and gentlemen at this day contemn the ministry, pluck away the livings of the Church, and spoil the poor pastors and ministers thereof: But the time will come (I nothing doubt) when one Pastor shall be more regarded then x. such gentlemen. And thus God showeth and will show his judgement in the defence of the godly, even by corporal or temporal punishment upon the wicked. Therefore we aught so much the more strongly to cleave to the word, and to hope and look for succour, lifting up our eyes from this sensible misery to God's invisible help and secure. Such things as hereafter follow in the Psalm, tend to the same sense and meaning: for the meaning of the spirit is, abundantly with counsel and exhortation to edify the Church.  Ver. 4. 
Behold, he will not sleep nor slumber that keepeth Israel.  
These also after the judgement of the flesh are deceivable words. For is this to keep and defend, when we are cast into prison? delivered to the tormentor to be burned? when we are vexed of Satan and of the world with many and sundry afflictions? yea when as Christ himself is fastened to the cross? when john Baptist is beheaded at the request of a strumpet? Is it not extreme folly to call this a keeping and defending, when we see nothing else but an utter forsaking and desolation? Therefore the flesh understandeth these words in the contrary sense: that is for God the keeper and defender, 
To the flesh God seemeth to be no keeper but a destroyer.  God the forsaker and destroyer. These are words therefore of the spirit and of faith, and not of the flesh or carnal sense. For after the flesh God had no regard of the Patriarch jacob, when joseph was cast away by the cruelty of his brethren, and yet God did afterwards declare that he had a care of him when he did so advance joseph that he become in a manner the king of all Egypt. Likewise God doth not so keep us but that we must dye: yea we must see the departing of our wives, our children, our parents▪ we must be continually troubled and vexed of Satan: we must suffer many injuries of the ingrateful and wicked world. How doth this care now appear in keeping and preserving us? wherein doth it appear that God watcheth over us? Wherefore we must lift up our eyes to the hills where the Lord hath published his will and his word. There must we hearken what he speaketh out of his holy temple, namely that he neither sleepeth, nor forsaketh us, as the flesh perversely judgeth: but keepeth us, careth for us and watcheth over us. This word faith layeth hold on, 
God is a keeper and still watcheth over us.  & according to this word it judgeth, although the flesh say and judge the contrary never so much, & according to his own sense and feeling do think that God neither seethe nor heareth: but is like to those which the Psalmist speaketh of: They have ears & hear not, they have eyes & see not. Therefore he extolleth his own god Mammon, that he may have always money at hand, and what so ever may maintain the pleasures of this life. This vanity is it that the flesh so magnifieth.  
But he seethe not what shall follow when he must dye and forsake his riches, and therefore this keeper, this watchman which keepeth and preserveth us by faith and by the word, he nothing regardeth. Let us therefore which do believe, and see this miserable blindness of the world, be surely persuaded that this hidden & invisible protection, under the which we abide by the power of faith and of the word, is almighty. For to this the holy Scripture leadeth us, 
The kingdom of the devil.  and teacheth that the kingdom of the devil is the kingdom of sin and death, and therefore every moment he causeth men to sin, murdereth them, seduceth and bringeth them into error, or at lest goeth about by all means so to do. Thus are we always in death, in danger of sin, error and damnable opinions. And what do we while Satan is thus occupied? we teach, we writ, we read, we sleep, we eat, we drink, and we exercise such other offices and functions of the body & of the senses. Here our divinity teacheth us even by our own experience, that if God did not watch when we sleep, if he were not careful for us when we are careless, we should perish every moment, we should loose our tongues, our eyes, our ears, our hands, our feet and our life also. And for as much as these things do many times chance, and when we little doubt or think thereof, our wives, our children or our friends dye or else fall into some great danger, it is a minifest token that the kingdom of the Devil is the kingdom of death and sin.  
In this kingdom because we live while we are in this world, hereof it cometh, that we often times offend and fall into many sins. Thus David become both an adulterer and a murderer. So that hereby we may learn that the kingdom of the devil in this world is to advance sin, to murder & destroy. Now therefore, that we yet live and breath, that we fall not daily into grievous and horrible sins, it is the great mercy, goodness, and protection of this good keeper and watchman whom David here speaketh of. Thus doth our divinity teach, and thus do the godly believe: For by their own experience they prove, and by experience of the whole Church, that Satan will never rest until he destroy if he may, either soul or body. The destruction of the soul he seeketh by lying, by corrupt doctrine, by wicked & false worshipping and serving. The destruction of the body he attempteth by infinite sleights & practices, whereof we have experience daily in ourselves and other. For as much then as these things do not come to pass either in such sort or so often as Satan would, it is the benefit, not of Satan, but of this our vigilant keeper and watchman.  
Thus we are taught even by our own experience (taking this for a principle, that the kingdom of the devil is the kingdom of sin and of death) that we are continually and every moment preserved from death and other dangers both corporally and spiritually by the singular goodness and grace of Christ, into whose kingdom through baptism and faith we are translated. And hereof come these heavenly sayings of the Prophets: The earth is full of the mercy of the Lord, his mercy endureth for ever. etc. In deed sometimes Satan so prevaileth, and hath such success in that he goeth about, that by sudden plagues he bringeth men to horrible destruction. Such examples aught to warn us of those mischievous practices which he continually goeth about, and feign would bring to pass, as he might easily do if he were not letted by the vigilancy of our good watchman in heaven. For, as for the power of this our adversary, I do believe that he is able in one hour to destroy all the people that are living upon the earth. Now, if both he be able and also leaveth no practice unattempted so to do, why then is it not done? Because our good keeper watcheth over us. But these be matters of faith: they must be believed, and therefore he addeth this word behold. Whereby it may appear that his purpose is, earnestly to commend and set forth the great vigilancy and tender care of God towards us, whereby he keepeth and defendeth us that we perish not.  
And here note that this care and vigilancy for the safety and preservation of our life, country, cities, families, peace and tranquillity amongst us, etc. is of the Prophet wholly attributed unto God, when as notwithstanding God useth to work the same by other means, as first by the ministry of Angels, and then also of men, as of Princes and other inferior magistrates, etc. Whereby we are admonished that these inferior means which God useth as his instruments for our preservation are not able to do us any good at all, except God himself take upon him to be our chief watchman and defender. God therefore useth the ministry of these for our succour and relief, even as he doth bread, drink and other sustenance. For as bread and drink do not preserve our life (for then no man should dye, and yet because of the ordinance of God and the frail condition of our nature, they are necessary for the sustentation of our life): so do these mean helps nothing avail us except God the keeper of Israel do watch for our succour and defence. This watching, this defence the ●orde of God doth reveal, but the flesh can not see it, and therefore by a contrary sense thus it expoundeth these words: The keeper of Israel, that is to say, the forsaker of Israel doth not sleep, that is, he is not only in a most dead sleep, but also is without all sense, and is in deed nothing. For reason judgeth according to every pinch and pang that the flesh feeleth, and according to the beginning of afflictions or first assaults, and not according to the word, and the end or deliverance which God promises in the word.  Verse. 5. 
The Lord is thy keeper and he is thy shadow (or protection) at thy right hand.  
In this verse he setteth forth more at large, the certainty of God's ready help and protection. Wherein, speaking to every one privately, he saith: The Lord is thy keeper: that no man should doubt to apply that unto himself for his own comfort, which pertaineth to all Israel. He is called the shadow at thy right hand, to teach thee that he is at hand and standeth even by thy side ready to defend thee. Or else: the Lord is thy shadow at thy right hand: That is, he prospereth all thy affairs, he giveth success to all thou takest in hand. If thou be a preacher & a teacher in the Church of God: if thou travel in thy vocation uprightly and with a good conscience to provide for thyself and thy family, thou shalt not lack thy crosses. But be of good comfort: for the Lord hath promised to be on thy right hand: he will aid thee and secure thee in all things that thou shalt either do or suffer.  
But here again we must remember (as I said before) that these things are spoken and taught in vain, except we first think ourselves to be, as it were utterly forsaken and destitute of all help and secure. Therefore, when he speaketh of this tender care that the Lord hath over his in keeping, in shadowing, in defending them that they perish not, he means therewithal that they are such as seem to themselves so to be forsaken and neglected of God, as if he had no care of them at all. This is therefore a sweet doctrine and full of consolation, that the Lord showeth himself to know and to pity our miseries and calamities, and commandeth us to believe that he is our shadow to cover & defend us against all perils & dangers. In him therefore let us assuredly trust, with comfortable expectation of most joyful deliverance: who hath promised to be with us, with a fatherly care to provide for us, to defend us, to strengthen, to secure and to comfort us in all our troubles, afflictions and calamities.  Verse. 6. 
The sun shall not hurt thee by day, nor the moon by night.  
The heat of the Sun maketh men's bodies weak & feeble. So doth the Moon also hurt, not only with cold, but also with moisture. By these speeches he means all manner of temptations and perils, and that God will be with us in the midst of them, to secure us and to deliver us, albeit we seem for a little while to bear all the heat and burden of the day alone: that is, to be utterly forsaken and destitute of all help and secure. But if we were alone, then should the tentation have no end, yea it should presently swallow us up: for we are not able of ourselves to endure the space of one moment. Now the Lord suffereth Satan to vomit out his poison and to practise against us the beginning of his malice: but he will not suffer him to hurt so much as he would do. Therefore because we have the shadow to cover us, even the presence & mighty protection of the Lord, we should patiently endure the beginning of sorrows, that is to say, the light, short, and momentane afflictions of this life, being sure that even in death our life is hidden and safely kept with Christ in God, and we shall overcome all the fiery darts and cruel assaults of Satan.  Verse. 7. 
The Lord shall preserve thee from all evil: he shall preserve thy soul.  
That which the verse going before hath expressed by an allegory, is here simply set forth and without figure. The soul here signifieth the life. Albeit therefore thou suffer never so great and grievous afflictions, yea even death itself, yet shalt thou not perish because God keepeth thy life. In outward appearance and to the judgement of the flesh thou seemest to dye, but in deed it is not so, because thy life, even the Lord thy God liveth, etc. So he says in an other Psalm: 
Psal. 97.  The Lord preserveth the souls of his Saints.  Verse. 8. 
The Lord shall preserve thy going out, and thy coming in, from hence forth and for ever.  
That is to say: whether so ever thou goest, the Lord will be with thee, he will preserve thee, he will defend and keep thee: he will never forsake thee nor suffer thee to perish. To go out, is to go to the works of thy vocation. To come in again signifieth to return from labour and travel, to rest and quietness. What so ever thou shalt go about, shall have good success and prospero under thy hand. Thus the Prophet in this Psalm showeth the nature of faith to be, not as it were a dead affection or quality of the mind, as the Papists do dream, but a singular work and motion of the holy Ghost, whereby we judge according to the word, contrary to that which we feel, which we see, and by experience do prove: whereby also we overcome all kinds of temptations. Of this faith the Papists can no better judge then a blind man can judge of colours.   

The 122. Psalm. I rejoiced when they said unto me, etc.  
This Psalm is a thanks giving for the excellent gift of the word of God. 
The argument of the Psalm.  Which virtue is therefore the more rare to be found, for that the word is every where so horribly contemned in the world, not only of the rude multitude, but also of those that will be counted both learned and wise: whose blasphemous tongues are sharpened against this most precious and incomparable benefit, not only in speaking contemptuously and spitefully of the Gospel, but also imputing to the wholesome word of life, what so ever mischief reigneth in the members of Satan, as seditious sects, avarice, filthy life, and such like. It is therefore the great goodness of the Lord that in this horrible infidelity there are yet some which reverence the word, which gladly hear the word, which delight to talk of the word and works of the Lord This Psalm therefore was not written to those dogs and swine the Papists, heretics and persecutors of the word, but to the elect souls and holy minds, which exult and rejoice for this heavenly visitation, whereby the day spring from on high, through the tender mercy of our God hath visited us, lying in the shadow of death, as Zacharie says. For albeit that all men have the word, and all hear the sound of the Gospel, yet herein they differ, that some have the word only: some acknowledge and feel themselves to have it and therefore do rejoice and give thanks unto God for the same, where as other delight rather in their riches and in the pleasures of this life, then in that heavenly word, which bringeth everlasting life and salvation. Therefore S. Paul counteth it for a special grace of God, not only to have the gifts of God, but also to acknowledge them, to delight & rejoice in them, and to be thankful unto God for them.  

A singular gift of God to acknowledge how in estimable a benefit it is to have the word.  But amongst all the gifts of God, the gift of his holy word is the most excellent, and if we take away the word, what do we else, but take away the sun out of the world? For what is the world without the word: but even hell and the very kingdom of Satan, although there be in it never so many wise men, learned, wealthy, and mighty? For what can all these do without the word? which alone bringeth life and comfort to the soul, peace and quietness to the conscience: which alone keepeth us in the favour of God: without the which there is no religion, & so no God: whereby also the world is preserved: For without the word and Christ: the world could not stand the twinkling of an eye. Albeit therefore there be many and wondered gifts of God in the world, given for the use of man, yet the only gift which containeth and preserveth all the other, is the word of God, which pronounceth and witnesseth to our consciences that God is our merciful father: which also promises unto us remission of sins and life everlasting. Now, if we should lack these comforts, what comfort were it I pray you for us to live? yea this life, to us were no life at all. But these things are spiritual, and the knowledge thereof is so much the more hard for us to attain unto, because it springeth not out of our own hearts, but cometh from above. But now to the Psalm.  
When this Psalm was written, the temple was not builded, but the tabernacle of Moses yet still remained: 
The tabernacle of Moses.  which, albeit it continued not in one place nor in one tribe (for it was also in Silo and Gibion) yet had it one certain promise, that where soever it were, there would the Lord be present, hear the prayers of his people, accept their sacrifice and show himself merciful, as the text showeth: Where so ever I shall set a memorial of my name, etc. Therefore so long as it was in Ephraim in the city of Silo, the name of God was there called upon, the word of God was there herded, and the Lord was there worshipped with faith, prayer, and sacrifice, etc, until at length, when impiety and idolatry began to increase, the ark was carried out of Silo into the host against the Philistines, and of them was taken. But when the Philistines for this profanation were divers ways plagued, the ark was translated to the Gabaonites. When it had been there a while, David brought it home into his own city, as it is written, 2. Reg. 6. and there it came into his mind to build a temple unto the Lord For it was not meet (thought he) that he should dwell in a house made with Cedar trees, and that the Lord and King of heaven should devil in a tabernacle covered with skins. And this purpose at the first seemed good to Nathan the prophet: but afterward he was admonished of God by revelation, that David should not build the temple, for that was reserved for his son Solomon to do, which was a peaceable Prince and not given to war as David was. Herewithal was added that joyful promise of the eternal posterity of David and his true son Christ, 2. Reg. 7. David therefore in this Psalm, as it seemeth to me, entreateth of the first part of this promise: wherein he rejoiceth, not only for himself, but also for the whole people of God, for that God had appointed a place in jerusalem both certain & permanent, wherein he would be worshipped.  
Albeit therefore that David doth here partly signify that house which Solomon afterward built, yet specially he treateth of the fruit that should come of the building of that temple, namely that the word of the Lord should there be published, prayer made, and sacrifice offered. This is that joy and gladness which David so notably setteth forth in this Psalm, while he beholdeth the inestimable goodness of God towards his people, in giving to them the knowledge of his word, in revealing his face unto them, in persuading their hearts of his good will towards them.  
The Papists dispute much of God, but without the word & the true knowledge of God. They neither teach nor yet once think what that will of God is towards us, or what he will do with us, for, say they, we know not whether god love us or hate us. And to this end they blasphemously allege this saying out of Ecclesiastes: Not man knoweth whether he be worthy of love or of hatred, 
The meaning of this place is, that man knoweth not by these outward things, that is by prosperity, or adversity, whom God doth favour or hate. Eccl. 9  with other like. For what is it to talk of God, if thou know not what his will is towards thee, & to what end he hath ordained thee? They that know not God thus, kn●w him not at all. It is the word of God therefore that certifieth us of the will of God towards us, what pleaseth or displeaseth him, what he would have us to do, and what he will do with us. The barbarous & brutish ignorance whereof hath brought forth all those monstrous idolatries in the kingdom of Antichrist.  
Theft which is forbidden by the law of God in the 7. commandment, is thought to be but a small sin in comparison of the rest, as murder, whoredom, etc. Notwithstanding, suppose that this commandment were not: what great enormities, what horrible impieties would ensue? We should become like ravening wolves & bears, 
What inestimable benefits the word bringeth.  destroying and devouring whatsoever they may come by: yea-like unto swine, which when they come to their draff & swill, if every one could devour so much as might suffice all, they would leave none for the rest. Therefore, that our goods are in safety, yea rather all that we have is not spoiled and taken from us, it is the benefit of the seventh precept. What a life would this be if our wives were not in safety, if our children were uncertain, if men might resist the Magistrate, and do what they list? would it not be a continual hell? That we enjoy therefore true & godly matrimony, that the common wealth and the laws are preserved, 
The benefits of the second table.  in which and by which we live in safety, rest and quietness, all these are the benefits of the second table. But let us ascend to higher matters▪ What were this life if the first table were not? 
The benefits of the first table.  if there were no Sabbots, no Church, no place wherein the word might be published & taught? if there were no knowledge of God, no invocation of God, but every man had his peculiar idol to worship? These are far greater and more horrible evils, than those that are committed against the second table, and yet so much the less regarded because they are spiritual. But if we had the eyes of the spirit, and did see how many souls Mahomet & the Pope do carry unto hell, it should be much more grievous unto us then if we were every hour in danger of losing both goods and life.  
We aught first therefore to rejoice for these small benefits which we enjoy by the second table, whereby both our goods and bodies are in safety. 
The spiritual gifts which God giveth by his word.  Small benefits I call them in comparison of those which we enjoy by the first table, whereby God so abundantly openeth the treasures & riches of his mercy towards us in revealing himself unto us, in certifying us what his will is towards us, what he hath decreed to do and how to deal with us, in giving us his word, faith & the holy Ghost, in hearing our prayers & increasing daily the Church by his word. These things are so great, that no heart can conceive them, no tongue can express them: whereby our souls are delivered from the tyranny of the devil, whereby we enjoy peace & tranquillity of mind, & a good conscience, whereby also we attain and retain the true knowledge of God, & whereby many are instructed to eternal life. These things David beholdeth with the eye of faith: these things he deeply weigheth & considereth with himself, & therefore is stirred up to thanks giving, which the inward joy of heart compelleth him unto. For such are thankful in deed, which do embrace the grace's & gifts of God, & rejoice in the giver. But such as feel not this joy, albeit they set forth this psalm with piping & singing, with organs and mincing music never so much, yet are they unthankful, because they do not understand these benefits.  
These things I do therefore recite, that all men may beware of that detestable impiety and headspring of all mischief in the Church of God, the contempt or loathing of the word: for that is an horrible apostasy and a falling away from God. When men are once come to this loathing of the word, it is not possible that any true or sincere cogitation of the spiritual life or remission of sins should enter into their hearts. But alas, we see that there is nothing at this day more common. For how wickedly do the nobility, gentlemen, rich & wealthy, yea and all other inferior sorts of men at this day contemn the word of life, the gospel of salvation, the ministry & ministers, more esteeming their earthly possessions, wealth and pleasures, than all the sweet comforts of the gospel? These the children of God are compelled to behold as Loth did the Zodomites, not only despising, molesting, and spitefully entreating them: but also living in all fleshly liberty, and doing what they list. It was an horrible thing for David to fall into adultery & murder: but how much more horrible is it, thus to offend against the first table, as the Angels did, and therefore were cast out of heaven? But David repenting returned unto God & found mercy. And here the godly are so much the more in danger of this evil, by how much the fall is more easy. For this venom so secretly infecteth the soul and so creepeth in by little and little, that it can not almost be perceived.  
I call it a contempt of the word, not only when the word is despised, derided, persecuted, but also when it is negligently and unreverently taught, herded, and learned, according to the saying of the Prophet Esay: This people honour me with their lips, but their heart is far from me. And this is the difference between those that are infected with this poison, the contempt of the word I mean, and the children of God, that as they are wholly bend to seek and advance the glory of the everliving God: so are these either inflamed with a devilish desire to maintain & set forth damnable doctrine, wicked opinions, and false worship, being wholly given over to serve the god of this world and their god Mammon, seeking with greediness and pleasure their own perdition & damnation, and so albeit they are already wholly possessed in the kingdom of the devil, yet are they merry and joyful: but the end shall be such as for their horrible example is set forth in the story of the Sodomites. Let us pray unto God therefore that he will preserve us from this impiety, and let us learn to sing this Psalm with gladness and thanks giving unto him for this inestimable benefit of his word and the pure knowledge thereof, whereby Christ the only sacrifice for our sins and the sure hope of eternal life, is revealed unto us. Let us continually exercise ourselves in reading, hearing, 
The word must be continually taught exercised & practised.  and meditating of this word, and let us never think that we have attained sufficient knowledge and taste thereof. In deed this word is so plenteously set forth in these our days, that it may seem to bring with it a loathing and contempt in many: but it is not enough an hundred times to have read it, and a thousand times to have herded it, as in the dangerous time of temptations by experience we feel. Wherefore let us abhor the damnable impiety of loathing and contemning the word of life, and let us embrace that most sovereign virtue which is called the Reverence of the word. For Satan sleepeth not, and in deed he is never so strongly armed against us, as when he seethe that we loath and contemn the word, or presume of our own knowledge.  Verse. 1. 
I rejoiced when they said unto me: we will go into the house of the Lord.  
The like saying he hath in the 60. Psalm. God hath spoken in his Sanctuary, therefore I will rejoice. Wherein is contained a comparison between his kingdom and other mighty and wealthy kingdoms of the world. 
A comparison between the Gentiles & the jews.  As if he should say: My kingdom is but a small and a weak kingdom if you compare it with the power of other kingdoms of the world. But this have I that all Kings and kingdoms have not, namely, that in my kingdom the Lord himself, the King of all Kings speaketh out of his holy Sanctuary: therefore my kingdom is the kingdom of God, and therein I rejoice? Even so here, saith he, I rejoiced: And why? Because it was said unto me: we will go into the house of the Lord That is, God hath promised that we shall be that people which shall enter into the house of the Lord. And should not this cause my heart to rejoice? For when I behold all other nations, I see them go into the house of the devil, and the temples of Idols: I see they know not the true God, neither do they worship him. Great cause have I therefore to rejoice, because I have the promise of God that I shall go with my people into the house of the Lord.  
David showeth himself here to rejoice and be glad for 2. causes: not only that the Lord had appointed a place wherein he would be worshipped, even the holy hill of Zion: but also because he had the consent of his people so obediently to join with him in the true service & worship of the Lord Often times the Lord had before promised by Moses that he would appoint such a place for his Sanctuary as should be certain and stable for ever: and yet above a thousand years together the Ark of the Lord was carried hither and thither from tent to tent, 
Paralip. 17●  from habitation to habitation, having no certain place to rest in: But afterwards it was showed unto David, that the Lord would have it remain in the hill Zion, and that he would have there a temple builded, wherein he would be worshipped. By this example we are admonished that we have double cause to rejoice when so ever the Lord doth not only incline our hearts by his holy spirit to the obedience of his word: but also doth draw other unto the same with us, that we may be all joined together in the fellowship of faith. We see the stubburnes of man's heart to be such that the greater number always murmureth when so ever the Lord speaketh: and therefore no small cause have we to rejoice when we all consent together in one spirit and and one mind in the true service and worship of the Lord  
These words: I rejoiced when they said, etc. seem to be very simple and to contain in them no great matter. But if you look into the same with spiritual eyes, there appeareth a wonderful great majesty in them. Which because our Papists can not see, they do so coldly and negligently pray, read, and sing this psalm and other, that a man would think there were no tale so foolish or vain, which they would not either recite or hear with more courage & delight. These words therefore must be unfolded & laid before the eyes of the faithful. For when he saith we will go into the house of the Lord: what notable thing can we see in these words, if we do but only behold the stones, timber, gold and other ornaments of the material temple? But to go into the house of the Lord signifieth another manner of thing: namely to come together where we may have God present with us: hear his word: call upon his holy name, and receive help and secure in our necessity. Therefore it is a false definition of the temple which the Papists make: that it is a house built with stones & timber to the honour of God. What this temple is they themselves know not. For the temple of Solomon was not therefore beautiful, because it was adorned with gold and silver and other precious ornaments: but the true beauty of that temple was, because in that place the people herded the word of the Lord, called upon his name, found him merciful, giving peace and remission of sins, etc. This is rightly to behold the temple, and not as the visured Bishops behold their idolatrous temple when they consecrated it.  
These are then great causes of joy and gladness: to have access unto the Lord: to hear this consolation, that he is our God, which will hear us, which will deliver us in the time of trouble, which will forgive us our sins, and at the last will give us everlasting life. For these great benefits (saith David) we give thanks unto God, and we rejoice that we may come together into that place wherein God worketh all these things by the power of his word, For it is the word alone whereby we know God, whereby we come unto God, and whereby he bestoweth these great benefits of his favour and love upon us. Thus David under these words: The house of the Lord comprehendeth God himself, his name and his word, whereunto the Sabbath is dedicated, in the which we should rest from other business and hearken unto the Lord speaking unto us. 
What David means by the house of the Lord  This is to go into the house of the Lord, and for this benefit to rejoice and give thanks unto him. For this is an inestimable benefit and cannot be comprehended of the wicked: But the godly only do know the word and what benefit they receive thereby. And this the Lord also requireth of his people when he so often commands in the law that they should come together, that they should rejoice before the Lord, they should praise and magnify his name for his benefits and great mercies so plentifully poured upon them. And to this David also provoketh us by his own example, that with reverence, and as it were with an admiration we should exult and rejoice before the Lord  Verse. 2. 
Our feet shall stand in thy gates O jerusalem.  
The Prophet David reciteth here the common voice of the godly, that they would now abide & steadfastly persever in the house of the Lord which he had appointed in jerusalem, and would not wander any more from place to place as they had done, because the Lord had there established his Sanctuary, which before was often times removed & had no ceraine resting place. This stablishing and continuing of the Sanctuary in one certain place prevailed much for the confirmation of their faith. For like as when the Ark was carried from place to place, their faith was always wavering and unsteadfast: even so after that God had choose unto himself a certain habitation, he gave thereby unto them a more sure & manifest testimony that he would be their everlasting defender and protector. Whereby their faith was established and confirmed for ever. It is no marvel then that the people with such great rejoicing and thankfulness unto God, do promise that their feet should now stand sure and steadfast in the gates of jerusalem, which were wont to run hither & thither. Truth it is that the ark did long continued in Silo. But because the Lord had made no promise concerning that place, there could be no stability of faith in the hearts of the people. 
Psal. 13●  And again, because it was said of the Mount Zion, This is my rest for ever: here will I dwell, for I have delight therein: the faithful being surely grounded upon this word, were bold to say that their feet should never remove again, but stand steadfast & sure in the gates of jerusalem and in the house of the Lord: for this standing signifieth a constant & a continual abiding for ever. 
Standing feet what they signify.   
But now for as much as Christ, in whom dwelleth the fullness of the goodhead, and which is the true Immanuel dwelleth amongst us, we have a far greater cause to rejoice then the Israelites had. Wherefore we may seem unthankful, yea blockish and senseless, if this promise: I am with you unto the end of the world, do not stir up our hearts to great joy and gladness, especially if we see it thankfully and with public consent received of the people. For that which we rehearsed even now concerning the rest of the Lord, is altogether fulfilled in the person of Christ, as it appeareth in the 2. chapter of Esay: His rest (says he) shallbe glorious. Where he speaketh not of the burial of Christ (as some do fond imagine) but of the excellency and dignity of the church, which should afterwards follow. The glory and beauty whereof since by the great mercy of God we have seen, Let us be thankful therefore, and beseech him that he will make perfect that he hath begun in us, that our feet may always be standing in the courts of the Lord, in the Church and congregation of the faithful, where we may found God, where we may hear him calling us, teaching us, comforting us, and succouring us.  Verse. 2. 
jerusalem is builded as a city where the people may come together to worship God.  
This verse is an exposition or amplication of the verse that goeth before. As if he said: our feet shall stand in thy gates (I say) O jerusalem, which flourishest and increasest in all felicity. For where the word of God flourisheth, there shall the common wealth prospero, according to the saying of our saviour Christ: First seek the kingdom of God, & all things shallbe ministered unto you: and yet so notwithstanding, that this saying also of our saviour remains always true answering unto Paul: 
2. Cor. 12.  My power is made perfect through weakness. For albeit the world doth daily vex & trouble the church many ways, yet notwithstanding the more the adversaries go about to destroy & pluck down, 
To pluck down & to oppress the Church is to build it up.  the more doth the word of God edify & build up. To pluck down then, to destroy, and to overthrow the church is nothing else (if you consider the counsel & purpose of God, and the end that followeth thereof) but to build up, to plant, to water and to increase the Church. The Decians, Maximines', and Domitian's, those bloody and mighty tyrants, how cruelly went they about to abolish for ever, the name of Christ? But the word and the Church of God, as a palm tree, the more it was oppressed, the more it flourished and increased, maugre their malice and tyranny, as the figure of the people of Israel doth declare. 
Exod. 1.  For so saith Moses: The more the Egyptians did vex them, the more they multiplied and grew. To this agreeth also the saying of the old Church: that the Church is watered with the blood of Martyrs. The cause of this miraculous building is, that where so ever God is believed and his word had in due reverence and regard, there must needs follow a victory, albeit the Saints be destroyed, slain, and seem utterly to perish: yea albeit God himself seem to have forsaken them, and with them to be oppressed and overcome. For so it is with God, that when he seemeth most weak, then is he most strong, & when he is oppressed in his Saints, then specially he liveth, triumpheth, and is exalted in them, and in diminishing he most mightily increaseth.  
Of such a manner of building speaketh David also in this place: that albeit jerusalem was compassed about with so many enemies and idolatrous religions, 
jerusalem set in the mids of her adversaries, notwithstanding mightily prospered.  notwithstanding there the word of God & true religion flourished. Who then can prevail against us, when God is so with us? And this is the true building of jerusalem. To the which the Kings gathered themselves, and conspired against it, but they were suddenly driven back and could not prevail. We also in these our days by our own experience have proved that the more the adversaries of the word do rage, the less they prevail against it: yea so much the more it flourisheth and increaseth. And what else doth Satan our perpetual adversary bring to pass by his continual temptations, but drive us to search the word, to learn to pray, to believe, to hope, etc. Yea the cross and oppression of the Christians is the exaltation and triumph of the Church. Let the adversaries than do what they li●t: certain it is that the more we are cast down, the more we are raised up. For there is no power against the Lord, Christ our captain and our head hath a power above all power whereby he lifteth up those that are cast down: whereby he raiseth the dead to life, and those that are oppressed and overcome, he maketh able with joyful victory to overcome. For in that he is God, it is his proper office to make all things of nothing, 
The proper office of God.  and likewise of those things which be, to make nothing.  
Thus David setteth forth the praise and commendation of jerusalem. For what a great benefit and blessing of God is it, not only to leave a certain place where the people may come together to serve and worship God, but also a certain sound of the presence of God by the publishing of his word? When he says: This is my rest, here will I dwell, here will I speak, here shall be my word & my spirit, than all is safe: then what work so ever it be, though in outward appearance it seem never so small, it is better than all the treasures of the world: then the cutting away of the foreskin of the privy members is an acceptable worship unto God. To take up a straw from the earth, if God so commanded, is a greater & a more excellent work, and also a worship more pleasing God, than all the glittering works of the whole papacy, which have no ground of the word of God. This the heathen understood not, and therefore they contemned jerusalem, and marveled why the people should resort thither certain times of the year, rather than to other cities. Like as Naaman Cirus thought at the beginning that the waters of Damascus were no worse than the waters of jordane: 
4. Kings. 5.  but he had no commandment of the Lord that he should wash himself in those waters for the cleansing of his leprosy. It is the word alone therefore that maketh a difference between the Church of God and the Gentiles, Papists, and all the Antichristian rabble. By this word it judgeth, it teacheth, it baptizeth, it distributeth the Lord's supper, it comforteth, it reproveth, it excommunicateth, etc.  
Thus (I say) David extolleth and magnifieth his jerusalem: first in respect of the spiritual building thereof, because there is the kingdom and priesthood, there is the word & worship of the Lord: then also in respect as well of the material building, as also of those things which pertain to the good government of a city, as peace and unity, laws and judgement: but principally he speaketh not of that building, and therefore he says: It is edified as a city where all may participate together, that is, may come together to worship the Lord For there was no other place in all the world where the people might come together to celebrated the name of the Lord, but jerusalem alone. So that this verse is as an exposition of that place in Exod. Where I shall leave a memorial of my name, there will I come unto thee, etc. As if he said: that place is jerusalem, in the which the people of God must congregate together, to hear his word, to celebrated his name: where also the Lord himself hath promised to devil: whether the people do fly in all their necessities, to call upon God for help and succour, etc. This is the glory of jerusalem: to the which all the glory of the world was not able to be compared. 
jerusalem the holy city.  Therefore in S. Matthew it is called holy, & is so magnified here of the Prophet: Albeit it was afterward horribly profaned of the Gentiles. But why do the people gather together in this place?  Verse. 4. 
Whereunto the tribes, even the tribes of the Lord go up for a testimony, or to testify to jerusalem, and to praise the name of the Lord  
This verse also containeth in 〈◊〉 the words afore recited out of Exod: Where I shall put a memorial of my name, etc. For this memorial signifieth the whol● worship of God, together with the word: that is, the preaching of the promises and the law, with the ministry of the priests, not ●●●ly in the sacrifices of the law, but specially in the chiefest sacrifices of all: that is, of the celebrating & praising the name of the Lord In the which were set forth spiritual consolations of victory against sin and death, and also temporal, concerning the kingdom and political order. These benefits he setteth forth when he speaketh of ascending up, and maketh a comparison between jerusalem and other cities. As if he said: Other cities may flourish with riches and power more than this city, but this is it to the which the tribes do ascend: not as they do in other nations, but the tribes of the Lord, which the Lord himself hath choose to be his people above all other nations of the earth, and he to be their God. And here he doth not exclude the Proselytes which were of the Gentiles and did associate themselves unto this people: for he speaketh simply of those that did ascend up to hear the word and to invocate the name of the Lord: as the words that follow do declare.  
For a testimony unto Israel, & to praise the name of the Lord Whereby he signifieth no other thing but that there was a place in jerusalem appointed of the Lord for the preaching of the word and prayer. 
The chiefest service of God is to preach the word & pray  And this is worthy to be noted, that David speaketh of no more kinds of sacrifice but of these two only. He says not that the temple was appointed of God that sacrifices should there be slain, incense offered, oblations made, and every man show himself thankful unto God with his gifts. Of these things he maketh no mention at all: albeit they were commanded to be done no where else but in the temple. Only he speaketh of preaching the word and thanks giving, or prayer. And albeit he reproveth not these sacrifices, yet he plainly declareth that the sum of true religion is, to hear the Lord when he speaketh unto us, and to invocate and praise his holy name.  
This is it for the which David so highly praiseth his temple, (which we also aught specially to behold in our temples) that the tribes do ascend up thither to testify unto jerusalem: 
To testify what it signifieth.  that is, to teach and to hear the word of God. For so he means by this word [testify] as the Hebrews have many words to signify the ministry of the word and doctrine. To utter, to promise', to confess, to sit, to judge, to testify, to teach, all these words in effect do signify as much as to preach or publish the word. The preachers are witnesses to the people of that they know: which is not seen nor felt, but believed. They are also witnesses which he are the word. For when they hear it they testify or bear witness against the devil, the kingdom of the world, sin and death: also against adulterers, murderers, thieves, false brethren, etc: for the glory of God, the advancing of his kingdom, chastity, innocency, charity, etc. For God is invisible, and therefore when they are herded which teach and preach unto us the word of God, than God himself is herded. For he can not be herded but by witnesses, and (as S. Paul calleth them) by his messengers. That which is taught them in the Church is invisible and absent, and therefore can be apprehended by no other means, but by the testimony of the word. So the whole Gospel is a testimony: for it speaketh of things absent, and it is nothing else but the preaching of faith. This I speak for the simple and ignorant concerning this word [testify].  
This is the cause then why David so rejoiceth, namely that his jerusalem was builded to this end, that the word of faith might there be preached, whereby the people might learn to know what the will of God is, what he intends to do with his people, what punishment and plagues he threateneth to the wicked. And this preaching is the testimony which David here speaketh of, made unto the children of Israel gathered together in this place: whereby they were known to be the peculiar and choose people of God from all other nations, as he says in an other Psalm: He hath not so dealt with every nation. Wherefore we also have great cause to acknowledge the rich blessing of God, that the word of God is now purely & sincerely preached amongst us, as it was then in jerusalem, and the sweet promises of the Gospel sounding in the ears & consciences of the godly to their singular comfort and consolation: also the threatenings of God published, whereby the wicked are called to repentance and the godly kept in the fear of God and mortification of the old man through the assistance of the holy Ghost, whom the father through Christ and for Christ's sake, poureth upon them abundantly which willingly and gladly receive this testimony.  
This is one part then of the true worship of God, to learn the way how to worship God in such sort as best pleaseth him, which consists in teaching of the word & hearing of God when he speaketh unto us by his witnesses, and therefore the Devil desireth nothing so much as to hinder the preaching & hearing of the word. For this cause he raiseth up, (as you herded in the first Psalm) lying lips and deceitful tongues: he stirreth up the world with sword and power to oppress the godly, and even in ourselves he goeth about to deface this kind of service and worship of God by our devilish contempt and loathing of the same. But contrariwise, to build Churches and gorgeously to deck them for the maintenance of masses, oblations, false worship and idolatry, all this he can abide well enough: for by these things he knoweth that his strength is not diminished, nor his power weakened. But when the word of God is preached concerning remission of sins, the righteousness that cometh by Christ and life everlasting, this doctrine destroyeth his kingdom. This causeth him to rage and to seek by all means possible, how he may hinder the course of the gospel.  
The other part of the worship of God is to praise the name of the Lord 
To give thanks to the Lord is a fruit of the word.  This David maketh the second kind of worship, when he commends his jerusalem. And here again note that he speaketh nothing of the sacrifices of the law: for albeit he doth not discommend them, (as I said before) yet he reckoneth them but as chaff in comparison of the word and the fruit which followeth thereof, which is thanks giving. And if he had named the slaying of sacrifices, every man had not been able to serve God with that kind of worship, Therefore he requireth nothing else but that which they were able to do without great charges, which yet notwithstanding very few did. He did not condemn the building of the temple which afterwards should be done by his son Solomon, but did earnestly desire the same, and the cause why he did desire it here you see, namely that first the name of God might there be preached, and then that God might there accept the prayers of his people, with praise and thanks giving for his benefits received.  
Hitherto we have herded how the Prophet extolleth and magnifieth the incomparable gift & benefit of God, the word I mean, with thanks and praise unto God for the same. For that is a benefit and blessing in deed which is known and acknowledged so to be. All the world, as we see, is full & even glutted with the benefits of God: notwithstanding it remains still in such blindness that it knoweth them not to be the gifts of God, and therefore it taketh and useth them no otherwise then hogs do their draff & swill, But David seethe that God had given him a kingdom, wherein the pure word of God and true religion flourished. This great benefit he acknowledgeth, and therefore he so rejoiceth and magnifieth his jerusalem, as a place appointed by the lord's own mouth where the people might come together to hear the word of God and to give thanks unto God for his benefits: out of the which place it was not possible to found God. The Gentiles, because they had not the word, nor this hearing whereof David here speaketh, could not found God. Hereby we may see how horrible a thing it is, to contemn and to loath the word. For what can be more horrible than that man a weak creature, nothing but earth & dust, should so lift up himself in pride, that when the majesty of God speaketh & most lovingly inviteth him to hear, he will not hear. And yet we see that there is nothing more common than this impiety, this horrible contempt, this devilish loathing of the word of God amongst all sorts of men. The cause is, for that we hear not the Lord speaking now unto us in his Majesty, as he spoke in the mount Sinai, at what time the people were astonished & trembled at the terrible voice of the Lord, & yet how soon had they forgotten the Lord, and murmured both against the Lord and against Moses. Thus in his Majesty he speaketh no more, but he speaketh now unto us by men, and therefore he is contemned. Horrible it is that Sodom was burned up with fire from heaven. Horrible it is also that the whole world was destroyed with water. Moreover the daily examples of impiety and wickedness, as murder, whoredom, etc. are such that they can not be herded without horror & trembling. But how horrible so ever all these things be, yet is it much more horrible to contemn God when by his word he speaketh unto us: which all the world doth at this day, not only they which persecute the word with open tyranny, but such also as are even amongst us, & at the beginning seemed to receive this doctrine with great rejoicing.  
Wherefore David exhorteth us in this Psalm, with thankfulness to acknowledge this singular benefit of the word, and to beware of the horrible contempt thereof. How much better is it to suffer pestilence, famine and the sword: how much more tolerable for David to become both an adulterer and a murderer, so that there remain a reverence to the word (which repentance necessarily bringeth with it) then to fall so far as to contemn the word? For this is to heap wrath upon wrath: like as it is to heap grace upon grace with David, to hold fast the word, and withal to acknowledge the great benefit thereof.  
To be brief, like as there is no greater joy and felicity to the godly, then to hear and to know the voice of God speaking unto them, offering, grace, peace, remission of sins and life everlasting: so can there be to them no greater cross than the contempt of the word. For what dost thou else but contemn God himself, yea crucify again the son of God, and tread thy Saviour under thy feet, when thou contemnest the word of God, which for thy salvation, is revealed & offered unto thee? Not mortal man can abide such intolerable contempt, as the Lord our God continually suffereth. For he is patiented, and would that we should convert and repent: but he payeth home at the length, as we may see by the fall of the synagogue and the destruction of jerusalem. For Christ plainly showeth that the cause of such horrible calamities was, for that they did not know the time of their visitation. Let us learn then, by these examples, what a great blessing it is to hear the Lord our God speaking unto us, and as a tender mother with her children, most lovingly talking with us: For this is it which David means when he speaketh of the ascending up of the tribes to jerusalem and to the house of the Lord, to testify unto Israel, that is, there to teach and to hear the word of the Lord, and to give thanks unto him for his benefits. This is that city therefore that is worthy to be decked with all precious ornaments. This is the people of whom our Saviour Christ saith: Blessed are they that hear the word of God & keep it with a good heart. Here is the kingdom of heaven, here is the true paradise, here are the open gates to everlasting life.  Verse. 5. 
For there are the seats of judgement: even the seats of the house of David.  
This may be understand both of the civil government and also of the Church, but specially it is spoken of the church. And here note that judgement is taken for doctrine. As if he said: This is the glory of this people, that in this place is established the chair and seat in the which the word of the Lord is published & taught, weak consciences comforted and instructed, and the way of salvation laid open unto men. Likewise in the first Psalm he saith: The wicked shall not stand in judgement: that is, they do not persever and abide in the doctrine of faith, and therefore they are as chaff which the wind scattereth from the face of the earth. The Church of Rome will now be called the seat of judgement, and even there also the Lord had once his seat: but now through wicked doctrine and damnable idolatry it is the seat of Satan, the chair of pestilence and a den of wicked spirits. This is then the true sense and meaning of these words: In this place the word of the Lord is fulfilled, promising that he will leave a memorial of his name. For here he is to be found, here he dwelleth. Therefore here is life, here is salvation, here is remission of sins, here is the tyranny of Satan vanquished, etc. For all these he means when he nameth the seats of judgement, that is, the administration of truth, the ministery of faith, the voice of God's majesty speaking unto his people. For (as I said) judgement signifieth here found & sincere doctrine concerning grace, faith, works, magistrates, civil ordinances, etc. Where this doctrine is, there are the seats of judgement. As we also may now glory of our Churches for the sincere doctrine whereby men are truly taught out of the word concerning grace, sin, righteousness, faith, works, obedience to parents and magistrates. This doctrine is as it wear, a bright shining sun, from whence the Churches do receive their light. And contrariwise where the word of God is not, there are the seats of iniquity and of Satan himself: For the word maketh the seat, and not the seat the word, as the Antichristian Church of Rome most damnably teacheth.  
Now, whereas with a repetition he addeth: Even the seats of the house of David, this is the cause for that he looketh to the promise made unto David, namely that the seat of the tabernacle or the temple should be builded by his son Solomon in jerusalem, where judgement should be exercised, that is to say, men's consciences comforted, terrified, instructed by the word, and also because the Lord would that David's posterity should reign after him, until the eternity of the heavenly jerusalem should be revealed.  
Here is the image of the heavenly jerusalem also to be consi●dered. 
The image of the heavenly jerusalem.  The earthly jerusalem was builded on a hill, so that there was no access unto it but by ascending upward. The celestial jerusalem is builded in heaven, whereunto none can come, but by mounting up with alacrity of spirit, out of this earthly mansion and corruptible life, and therefore no earthly and carnal men can come there. The earthly jerusalem was builded as a city for the people of God, where they might meet together to serve & worship God. Likewise the celestial jerusalem is builded for the tribes of the Lord, the elect and faithful people, there to meet together, first in this life by faith, and afterwards by eternal society both in soul & body. 
Colo. 3.  This jerusalem Saint Paul means when he says: If you be risen again with Christ, seek for those things which are above. And the author of the Epistle to the Hebrues, admonisheth us that by faith we are already come to this heavenly jerusalem. 
Heb. 12.  You are come (says he) to the mount Zion and to the city of the living God, the celestial jerusalem, and to the company of innumerable Angels, and to the congregation of the first born, which are written in heaven, & to God the judge of all, and to the spirits of just and perfect men, and to jesus the Mediator of the new testament, etc. The earthly jerusalem celebrated the name of the Lord with praise and thanks giving in the congregation. In the heavenly jerusalem the Angels and company of holy spirits do praise and shall praise the Lord for ever more. The earthly jerusalem had in it the seat of David. The heavenly jerusalem hath the throne of Christ the son of God, the King of Kings, the Lord of Lords, of whom David was a figure: The earthly jerusalem had tribunal seats where all things were judged with equity. The celestial jerusalem hath the tribunal seat where judgement is & shall be most justly pronounced upon the universal world, and upon all men that either have been, be, or shall be. The Lord grant that with an invincible faith we may mount up to this celestial jerusalem, the city of God where are such joys & felicity as neither eye hath seen, nor ear hath herded, nor tongue can tell, nor yet heart can think, Verse. 6. 
Pray for the peace of jerusalem, let them prospero that love thee.   
To pray for the peace of jerusalem, is to pray for the safety, prosperity and welfare of the Church of God, that Satan have no power to hinder the course and fruit of the word. David saw, first in spirit this horrible contempt of the word and ministry: & moreover he see that this glorious gift could not be preserved by man's diligence. Therefore he goeth about here to stir up the hearts of men to pray for the preservation of this gift. As if he said: Here is the Lords own seat and throne of judgement: notwithstanding how few do reverence and regard it as they should do? Yea, the greatest part of the world hateth it, and wisheth the subversion thereof. Wherefore I exhort you▪ O you little flock, to honour and reverence this seat, to pray for the peace thereof, lovingly to salute it, and to say: The Lord out of Zion bless thee, etc. So long as this city flourisheth, you have the Lord himself speaking, saying, giving victory against all the assaults of Satan, against sin, the terror of conscience, etc. What cause have you then to pray for the prosperity of this city, whereby you enjoy such heavenly benefits? When the church of God doth not prospero, it cannot go well with any particular member thereof. No marvel then why David so earnestly exhorteth all the faithful to pray for the peace and prosperity of the Church. Wherefore if we will pray as we aught to do, we must first and principally commend unto God the common state of the church. For he that seeketh his own welfare and neglecteth the state and prosperity of the Church, doth not only show himself to be void of all sense and zeal of true piety, but also the prayers which he maketh for himself are in vain & profit him nothing.  
Let them prospero that love thee. He wisheth unto them which love the word and reverence this seat, that God would bless them with all manner of blessing & felicity. And this prayer is very necessary. For we see daily, how the true professors of the Gospel are in danger by the ministers of Satan, the enemies of God & his truth, on every side, which could be content rather to have the Turk to reign over them, yea the devil himself and all the furies of hell, then to see us prospero, and the Gospel to flourish, lest their cursed works of darkness and infidelity should appear unto the world.  Verse. 7. 
Peace be within thy walls and prosperity within thy palaces.  
Now that the Prophet hath exhorted all men to pray for the peace and prosperity of jerusalem, he turneth unto the city, and doth not only wish well unto it, but also he showeth unto other how they should pray for it. The sum whereof is that true religion may flourish: the ministery and ministers of the word may be defended against the false prophets, that concord may be maintained amongst the pastors and preachers of the word, and that the civil government may prospero. How necessary this prayer is, experience daily teacheth us. For where these 2. things are, namely concord in the Church, and peace in the civil state, there can no good thing be lacking, & therefore the devil so busily laboureth to trouble the peace of them both. This was the cause why there was such a multitude of false prophets, rebels, & seditious people amongst this people, as the stories do testify. Wherefore David being taught by his own experience, prayeth for these 2. things: without the which the world is nothing else but a wild desert.  
Example hereof may be unto us the late times wherein we lived under the Pope before this light of the Gospel began to shine. For then, when the sound doctrine of the word was lacking, what could the Pope & all his shavelings do? What one verse did they rightly understand throughout the whole psalter? Whereby it came to pass that they were not able to resist most manifest impieties, which by the strong & mighty delusions of the devil overflowed the world, as in pilgrimages, where they maintained most damnable idolatries and caused the people to adore the works of their own hands, and if any man spoke against them, he was up and by taken and burned as an heretic. So true is it, that when the word is once lost, the world remains in most horrible darkness and can do nothing else but abuse the gifts of God, and so falls to most detestable impiety or else to desperation. This David foreseeth, and therefore he prayeth so earnestly for the prosperity of jerusalem, for faithful pastors in the Church, and godly Princes in the politic state.  Verse. 8. 
For my brethren and neighbours sakes, I will wish thee now prosperity.  
Here David showeth the cause, as he doth also in the verse following, why he prayeth thus for jerusalem. As if he said: In that I wish that peace may be in thee oh jerusalem, in that I desire thy prosperity and welfare, I do it for my brethren and neighbours sakes, that is, for my fellows and companions in faith and religion. And here in his own person he showeth the common complaint of all those that rule either in the church, or in the common weal, or in families, which is, that the greater part of men is ever perverse and wicked. The godly pastor when he goeth about with great care & diligence to reform the corrupt life and wickedness of the people, seethe notwithstanding that the more part still remains perverse & intractable. The Magistrate traveling with like care and diligence in his calling, findeth the people disobedient & incorrigible. Likewise is it in household government. What unfaithful service shalt thou find even amongst those whom thou thoughtest to have found most true and faithful? Hereof it cometh that many are discomforted and utterly discouraged, seeing so little fruit and success to ensue of their godly travels. Notwithstanding we see it can not otherwise be: For Satan our perpetual enemy ceaseth neither night nor day to stir up discord and perverse opinions in the Church: in the civil state stubborn and disobedient people, in household government, negligent and unfaithful families. Here we must look with David, not to the greater part, which is ever wicked, but to our brethren and neighbours. So doth Paul in the 2. Timoth. 3 For the elects sake I sustain and suffer all things, saith he. For if it were not for their sakes, who would willingly take upon him the office of a pastor or preacher in the Church? These, the elect I mean, the Lord hath here and there sparsed among the wicked, as precious stones in the mids of the earth. Therefore thou must not think to preach to these only, which were to be wished: but that can not be because they are mixed with the ungodly multitude. Likewise, when thou art called to be a civil magistrate or a governor of a household, thou shalt not find all to be precious stones, gold or silver: but let it suffice thee if in a whole multitude (as it chanceth in mines) thou found but one vein of silver, or amongst a great deal of earth but one precious stone. For the greatest part in the Church is heretical & godless: the lest part in the civil state obedient & loving of virtue. Hereof it cometh then, that all things are full of trouble to the godly pastor, the Magistrate, the householder, because the wicked with such success contemn and disobey all godly orders.  
Notwithstanding, thou man of God, stand in thy calling, do thy duty, pray for peace, exhort, counsel, reprove those whom thou hast charge over. For since that now by the word of God the church is somewhat purged of false religion, superstition and idolatry, & the Magistrates better instructed of their duty and office, Satan rageth as a strong armed man, keeping his house when a stronger cometh. Be strong therefore in these temptations, and think that, as these things are not begun by the power of Satan, so though he rage against the same never so much, thou must not be discouraged or slack the Lords business: but first serve the Lord and then thy brethren and neighbours. For their sakes the Churches must be instructed, the common wealth governed: not for the worlds sake and the ungodly multitude, for it is not worthy that a thief should be hanged, an adulterer or murderer put to death: but the Lord in heaven and our brethren & neighbours in earth are worthy of this service, as he addeth in the verse following. Thus I expound this verse to be a consolation for pastors, civil Magistrates and governors of families, against the multitude of the wicked, and the troubles which by them the godly do sustain.  Verse. 9 
Because of the house of the Lord our God I will procure thy wealth.  
This is an other cause why he prayeth for the peace and prosperity of jerusalem, for that the Sanctuary of the Lord and the feat of true religion being established in that city, if it prospered not, the worship and service of God could not there continued. As if he said: The Lord our God hath established his seat in thee O jerusalem, and in the mids of thee hath he set up his worship: For the which cause I love thee, and think thee worthy of all prosperity.  
But why doth he add hereunto: Our God? Because God had choose this nation to be as his own peculiar people. And this also was the cause why David so loved them, and was not discomforted with these troubles which he for their sakes sustained both in the Church and in the civil government: but being choose to be a King and a Prophet to this people, he constantly endured all troubles, and herewithal comforted himself, that first he served the Lord his God, & then his brethren, and was not an unprofitable servant, but fruitful unto God that he might be glorified, and to his neighbour and brother that he might be saved.  
Let us likewise pray for the welfare of our brethren, and for the house of the Lord with David, who as this Psalm showeth, did well understand the power and glory of the word, and therefore he neither giveth thanks nor yet rejoiceth for the abundance of gold and silver (which notwithstanding he lacked not) but for the word and true worship of the Lord Where these two are not lacking, all other incommodities may easily be born. For if we have the Lord abiding with us, if we maintain his word and his true service, and seek the salvation of our brethren, what can we desire more? But where the word & true worship of God is not regarded, there is no God, no mercy, no salvation, neither doth there any thing else remain but the cursed multitude which shall be damned in hell. Therefore David exhorteth us in this Psalm above all things to reverence the word, and by faithful prayer to seek the advancement thereof: Also to give thanks unto God for peace and true preachers which govern the Church according to his word: for where these things are not, there must needs be trouble and vexation, unquietness of conscience, murder, adultery & such other horrible sins, which the Lord turn away from our Churches, & preserve that poor remnant among the damnable multitude, which serve and worship him according to his word.  
By these two latter verses we are admonished, first how every Christian aught to regard him which is his fellow in faith and religion, that is to say, as his brother and neighbour: Then also why he aught to have a hearty love and zeal to the Church and congregation of the faithful. For my brethren says David, and for my neighbours. And again, for the house of the Lord our God. These two things aught to be considered in the Church of Christ. In it are our brethren and neighbours, in it is the house of God, yea rather it is the house of God itself, in the which are the children of God and true brethren. O happy is he, and a right Christian in deed, which being endued with the true knowledge and faith of Christ, and also with that brotherly love which is according to the spirit of the children of God, can unfeignedly and heartily say: For my brethren and neighbours, and for the house of the Lord our God I both seek and I wish the prosperity and welfare of the Church of God.   

The 123. Psalm. I lift up mine eyes unto thee, etc.  
This Psalm (as you see) is but short, 
The argument of the Psalm.  and therefore a very fit example to show the force of prayer not to consist in many words, but in fervency of spirit. For great and weighty matters may be comprised in few words, if they proceed from the spirit & the unspeakable groanings of the heart, 
A brief prayer in necessity carrieth power with it.  especially when our necessity is such as will not suffer any long prayer. Every prayer is long enough if it be fervent & proceed from a heart that understandeth the necessity of the Sainets: not in such small matters as the world counteth great and weighty, as poverty, loss of goods, and such other worldly incommodities, but when the Church is oppressed with violence and tyranny, when the name of God is profaned with wicked doctrine, or if there be any thing else that either hindereth the glory of God or the salvation of souls, These perils can not well be uttered in prayer, and therefore the prayer of the faithful is then most effectuous, when with grief of heart and affliction of spirit they see these things, and earnestly think upon them.  
So this Psalm is a prayer against the mighty, rich, and wealthy of the world, which either cruelly molest and vex, or proudly deride and contemn the godly, as the last verse doth declare. And these are not only such as prefer wicked doctrine, superstition & idolatry before the undefiled word of God: but even such also as glory in the word and sound doctrine and will be counted lovers & favourers of the Gospel, and partakers with us of the name and glory of Christ. Of such there was a great number amongst the people of Israel. For they had the law, sacrifices, and ceremonies instituted by Moses according to the word of God. They had great plenty of Prophets and godly teachers: yet how they used them, the stories do declare. When Elisha sent the son of a Prophet unto jehu: 
4. Reg. 9  the other said: Wherefore cometh this mad fellow unto thee? The Psalms also & preachings of the Prophets concerning faith and true righteousness before God, do show that they were contemned and derided of the multitude, yea & condemned as heretics because they seemed; not to attribute so much to ● sacrifices & ceremonies of the law as they should do. Likewise David was counted a seditious fellow, a rebel, a traitor, and charged with ambition and greedy desire to reign. And afterwards when he went about to bring the ark of the Lord to jerusalem, & with a good and a zealous mind expressed his joy: Michol his wife received him with these words: O how glorious was the King of Israel this day: 
2. Reg. 6.  which was uncovered in the eyes of the maidens of his servants, as a fool uncovereth himself: Now, we can not think that only Michol did thus slanderously speak of that kings doings: but there were (no doubt) other also in the court, men both of wisdom & dignity which judged the same. For what so ever he be that professeth & loveth the word unfeignedly, & zealously seeketh the glory of God, he shallbe judged and called of the cursed world & worldlings both a foolish & a mad man. That it hath been always so, the stories do declare, & also these our days do witness the same.  
Wherefore this Psalm setteth before our eyes a goodly example: that for as much as we are compelled to see & suffer this contempt & despite of the proud & scornful, we should pray with David against all such: that is, first against the pope & his whole kingdom of faces, for they do not only proudly contemn us, but also condemn us. Then also against false brethren, such as in our churches live in all carnal & godless security, and albeit they will seem to be no enemies but friends unto the gospel, yet either deride or molest the true professors thereof. Against all such this Psalm is unitten for the troubled & afflicted children of God, which are counted of the world either heretical or seditious; or else fools and abjects. But this consolation they have, that seeing the holy Ghost in this Psalm doth teach them how to pray in these distresses, they shall be herded, and though they be here contemned and counted the outsweping of the earth, they shall be made glorious in the kingdom of God.  Verse. 1. 
I lift up mine eyes unto thee which dwellest in the heavens.  
This is a vehement groaning of a troubled mind, 
A vehement groaning of the heart, destitute of all comfort.  looking about and seeking every way for comfort and succour, but none could be found. Whether then shall I miserable ma●●stie (says he) in this distress? Strength to with stand mine enemies I have none. Of wisdom and counsel, being compassed with such a multitude of adversaries, I am utterly destitute. To thee therefore I come, O my God: To thee I lift up mine eyes, which dwellest in the heau●●●▪ Here note that the heavens are called the habitation of God, not because he is there contained (for as the heavens are his seat, so is the earth his footstool): but because he doth from thence more manifestly show the majesty of his divinity. And what so ever he hath at any time done upon the earth by revelations, visions or oracles, he seemed to do it from heaven, From whence also have come the most notable and severe punishments of the wicked: as of the first world by the flood: of the Sodomites by the raining down of fire with brimstone: of the Egyptians, by ha●se mixed with fire: of the Amorr●ans by the raining of stones from heaven. 
Psal. 2. Psal. 116.  And hereof come these sayings: He that dwelleth in the heavens shall laugh them to scorn. The Lord looked down from heaven. The Lord hath prepared his seat in heaven. Our God is in heaven and doth what soever he will. 
Tim 6.  Which dwelleth in the light that none can attain unto. Therefore we read that Christ commonly when he prayed, 
Luke. 9  or when he gave thanks to his father, looked up to heaven: And when he departed hence unto his father, he was seen to ascend up into the heavens. These things are spoken to this end that we may know that God our father is not earthly▪ infirm, or corruptible: but the Lord and inhabior of heaven (as a place without all corruption, and therefore a most meet habitation for him) almighty and ruling over all, everlasting, incorruptible, seeing all things, piercing all things.  
The prophet also calleth God here the inhabior of heaven, to signify that the earth is full of the proud and scornful, and that the godly are trodden under foot of those that dwell upon the earth, and are counted the ou●swepings of the world, and therefore he seethe none besides the Lord and inhabior of heaven of whom he may look for help and secure. The great danger whereof the Prophet complaineth, is herein expressed, in that he looking about on every side and seeking for succour, could found none to help him but only the inhabior of heaven. These things make the tentation much more grievous and terrible, and therefore he prayeth with such words in his tentation as perhaps he at that time did not perfectly understand, as Saint Paul also saith: We understand not what we pray. The spirit knoweth and understandeth what these words mean: but man can not conceive the power thereof in the time of his tentation, while faith is infirm and is yet in the conflict. But when our petition is granted & prayer herded, than faith hath her force, and we have more perfect understanding both of the tentation and also of the prayer which we therein used.  
The Prophet therefore in this verse setteth the inhabior of heaven against the inhabitors of the earth, and conceiveth comfort and courage, that albeit the world is great and mighty, yet God is more mighty. This is the meaning of the Prophet in this verse. And albeit the words be but simple, as you see, yet are they full of consolation to him that believeth. The spirit which ministereth these words and stirreth up these groanings in the hearts of the afflicted, knoweth with what majesty and power they are spoken.  Verse. 2. 
Behold, as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress, so our eyes wait upon the Lord our God, until he have mercy upon us.  
Here the prophet setteth forth by similitude the nature of true piety. As if he said: Great is our affliction, and yet the Lord prolongeth his help, neither easing our misery, nor revenging our wrong. He suffereth the cruel, the proud and the scornful to trea● us under foot, and to prospero in our sight. This delay is tedious & grievous unto us. Notwithstanding we will not murmur or become unpatient in these our afflictions, but as good servants in their distress look to the hand, that is, for help and secure at the hand of their masters & mistresses, so will we attend upon the Lord our God until he have pity upon us. 
God sometimes prolongeth his help in tentation.  Thus we see that the Lord sometimes deferreth his help, neither showing how nor when he will help, but leaving his Saints in such perplexity as though he had no regard either of the time or of the manner of their deliverance so that they seem to hung (as it were) in the mids between heaven and earth. These things are grievous and exceedingly increase the tentation. Therefore we must lay sure hold on this consolation which the Prophet here setteth forth, that our tentation shall have an end: but not as we would, jest we seem to appoint the time and manner of our deliverance, which the lord reserveth to himself alone.  
And here is an example set forth unto us, 
The patience of the faithful.  patiently to wait upon the Lord in the time of trouble, to be instant in prayer, and never to let our hands fall, or turn our eyes from the Lord: but constantly to persevere in sure hope & expectation of his gracious deliverance, and of his helping hand to be present with us in our necessity: whereof our Saviour Christ also warneth us in the Gospel of the woman and the unrighteous judge, who although he neither feared God nor man, yet because this woman never ceased to call upon him, he was compelled to hear her cause. For if the worst man be not yet so wicked, but he may be overcome with instant and continual prayer, what shall we not hope to obtain at God's hand, which willingly offereth himself to hear our prayers, and also commandeth us to pray: yea and is more ready to grant our petitions then we are to ask. For in that he differreth his help, he doth it not because he will not hear us, but to exercise and stir up our faith, and to teach us that the ways whereby he can and doth deliver us are so manifold & miraculous, that we are never able to conceive them. Therefore let us think that the thing which we ask is not denied but differred, & assure ourselves that we are not neglected because of this delay. The patiented abiding of the afflicted (says David in an other Psalm) shall not perish: yea the Lord will not loose the glory of his name which David in the same Psalm attributeth unto him; namely that he is a helper in time convenient.  
And here is to be noted by the way, that the holy Ghost commends the government of households and families in this place, and signifieth that to serve is a vocation which pleaseth him, if it be done in faith. For servants are here mentioned for the comfort of all good servants, and in them is commended, not only their patience but also the confidence and trust which they have in the goodness of their masters, assuredly trusting with patiented tarrying to find mercy and favour in their sight in time convenient. But in deed David speaketh here of better servants than are commonly seen at this day: for there is no kind of people more deceitful, negligent and stubborn, even when there is great cause of sharp and severe correction. Wherefore let all such as will be counted good servants, remember the example and rule set forth here by the holy Ghost, and observed of all good servants: which is, that they are not froward and stubborn, but patiently endure all things and do the duty of true and faithful servants, having always a watchful eye to the hand of their masters.  

The humility of the faithful.  And further note how humbly the faithful think of themselves in the sight of God. They are called and choose to this dignity, to be the heirs and children of God, and are exalted above the Angels, and yet notwithstanding they count themselves no better in God's sight then servants. They say not here: behold, like as children look to the hand of their fathers, but as servants to the hand of their masters. This is the humility and modesty of the godly, & it is so far of that hereby they loose the dignity of God's children to the which they are called, that by this means it is made to them more sure and certain.  
Moreover here is to be observed that David saith not simply: We lift up our eyes to the Lord, but he addeth moreover: to the Lord our God: that is to say, that God which hath revealed himself to us in his word: for otherwise he were not our God. The gods of the Gentiles & idols which men devise unto themselves, are called gods: but he is the true God and none but he, which hath declared himself to us in his word and promised in the same that he will be our God, etc. The Papists have devised unto themselves a service and worship of God contrary to the word of God, and therefore they worship not the true God in deed, but an idol of their own heart: yea they worship a crea●●● made and fashioned with man's hands for the almighty crea●●● of heaven & earth. But our God is he, not whom we have devised, but which hath painted and set out himself in his Scriptures, how and by what means he will be served and worshipped. This our God because he seemeth oftentimes to estrange himself from us, and to have no care of us, the wicked do shun and forsake, and seek help of Peter and Paul, and many times of Satan through sorcery and witchcraft and other devilish means, thinking (because God prolongeth his help) to find thereby more speedy succour. But thus our God is wont to deal with us: first (as is said) to prove and exercise us, and so to bring us to the knowledge of ourselves, that we may see our own weakness and frailty, which are so ready to be led away from him: then also to bring us to the knowledge of him, whereby we may see both how willing he is, and also how able by far better means to help us then man's heart can conceive.  Verse. 3. 
Have mercy upon us O Lord, have mercy upon us, for we have suffered too much contempt.  
Here may we see that the godly do not only feel their own cross, but the affliction of other also is to them a great cross: and as they suffer together, so they cry unto God for help and secure as well for other as for themselves. Yea the common calamity of their brethren is to them a greater cross than their own.  
Have mercy upon us, etc. This repetition as it doth declare a great vehemency and ferventness of spirit in the afflicted crying unto God for help and deliverance: so it showeth their affliction and calamity to be exceeding grievous. For we have suffered too much contempt. He said before that the godly being brought to extreme misery by the tyranny and oppression of the wicked, did lift up their eyes to God for help and secure. Now he showeth also what despite and reproach they suffered of the proud and scornful. Whereby it appeareth that the ungodly sought, not only with cruelty and oppression, but also with despite, contempt and ignominy to tread, as it were, under foot the children of God. He says not only: we suffer contempt, but we are filled with contempt and ignominy, using a similitude taken of a vessel, which is filled so full that it can contain no more. Thus the children of God do not burst out at the first into these groanings and grievous complaints when so ever they are contemned and despised, but patiently suffer in hope that God will at the length ease their misery, until they be filled with all manner of despite contempt, and scorning of the wicked, whereby they are compelled to cry unto God doubling their complaint, as followeth in the next verse.  Verse. 4. 
Our soul is filled too full of the mocking of the wealthy, and of the despitefulness of the proud.  
When the godly are not only oppressed with injuries, hated and despised: but also mocked and scorned of the wicked, there can be to them no greater misery. And this is it that they specially here complain of, as of all their calamities the most grievous. The cause why he says that the wealthy and proud do so spitefully set themselves against the Church of God, is for that they which are of power and authority in the world, are always wont to despise and contemn the godly: which do so much esteem the glory, wealth and prosperity of this world, that they regard nothing at all the spiritual kingdom of Christ: yea the more they rise in wealth and dignity, the more their pride increaseth. This place teacheth then that it is no strange or new thing if the children of God be contemned of the children of this world which abound in wealth and riches. And it is not without good cause that here the wealth are also called proud: for wealth and prosperity maketh men proud, the children of this world and worldlings I mean. For David and many other were also rich, and yet they were so broken with afflictions and so exercised both within and without, that they could have no such pleasure or delight in their wealth and worldly prosperity whereby they might wax proud or fall into security. But the case of the wicked is far otherwise: for their riches, wealth, and dignity is as a reward of their security and ungodliness. Contrariwise the godly are in misery and affliction, despised of the world, as abjects, fools and idiots: as the example of the ancient Prophets, Christ himself, and his apostles, with all the dear Saints of God do teach, & we by daily experience do prove. For when we go about to draw men from covetousness blasphemy, voluptuousness, and such other vices, they laugh us to scorn: and when they hear of the judgement of God, the reward of sin, the punishment of the wicked, they count 〈◊〉 this gear to be but a fable, such as Virgil imagineth of hell to make men afeard. But if they were exercised with afflictions and calamities as the godly are, and had a schoolmaster to teach them that they are but men (as David prayeth in the ix. Psalm) they would learn another song.   

The .124. Psalm. If the Lord had not been on our side, etc.  
This Psalm is a thanks giving to God for his great mercy in preserving his people, 
The argument of the Psalm.  placed (as the stories do show) in the mids of the Gentiles and heathen people, as a flock of sheep in a wild forest, 
The people of Israel as a sheep among many wolves  or in respect of the multitude, as a city compared to a mighty kingdom, being compassed on every side with the kings of the Assyrians, the Egyptians, the Ammonites, the Ismaelites, the Moabites, whom Satan had stirred up with deadly hatred, to vex and persecute them, seeking by all means to root them out from the earth, that thereby he might utterly deface and abolish the word and worship of the Lord This danger David saw and thanked God which had preserved his people from the rage of so many lions and dragons, which notwithstanding that they never ceased to seek their destruction, yet all that they went about was in vain. And what a miracle was this, that this people could so long continued notwithstanding the malice and rage of so many devils? David therefore in this Psalm exhorteth his people to be thankful to the Lord their God so mightily preserving, defending and delivering them from the violence of so many nations and kingdoms, hating and persecuting them on every side.  
Which Psalm we also do sing, not only against our adversaries which hate and persecute the word, but also against spiritual wickedness. For we are taught by the Gospel that there are now seven Devils which lie in wait for us (where as we were before in danger but of one) which cease not to stir up the whole world against us. Yea our case were more tolerable if we had but only the world, and not Satan also with all his angels and the gates of hell wholly bend against us. But yet further to molest and vex us, besides all these we have also the third enemy, which we carry always about with us. which we nourish also and foster at home with us and even with in us, the flesh I mean, which giveth us no rest, but continually tempteth us to sin, fighteth against faith, and striveth in our members against the spirit.  
For as much then as the Church of God is never free from these dangers, let us also sing to the praise of Christ this psalm: that he preserveth us his members from all these enemies. For it were extreme ingratitude not to acknowledge this miracle, that notwithstanding all these, the Church doth yet continued, and that there be some which truly teach and confess Christ, & believe in Christ, though Satan rage, the world and false brethren conspire against us, and the flesh (as an untamed beast) fight against the word and faith never so much. This is the benefit then that David so highly extolleth, and wisheth that his people would understand and give thanks to God for the same.  Verse. 1. 
If the Lord had not been on our side may Israel now say:  Verse. 2. 
If the Lord had not been on our side when men rose up against us,  Verse. 3. 
They had then swallowed us up quick when their wrath was kindled against us.  
Here the Prophet David exhorteth the people to consider how mercifully God had delivered them from the hands of their enemies, and how miraculously he had preserved that kingdom, and also to praise God with him for the same. Which words are not to be restrained to David's time only. For the heathen people had oftentimes before warred against them with such force and power as was like to the rage of most huge and terrible floods of wate● (whereof he speaketh here) ready to overflow them. Therefore seeing he mentioneth here no one kind of deliverance, it seemeth that he means in these words of thanks giving to set forth what so ever God had done for the succour and deliverance of his people at any time before. Wherein he showeth (as it were in a glass) the dangerous state of the church from the beginning, that the faithful may learn to know that it hath not been preserved by: the strength and policy of man, but by the miraculous power & hand of God, and therefore in their troubles and afflictions should always fly to God for help and secure.  
Israel signifieth the people of God. Let us acknowledge then that there is no way for God's people to escape the hands of their enemies, but by the help and power of God, and that he will have the glory and praise thereof to be given to him alone. This praise can none give unto God, but the true Israel, having experience both of their own weakness, the force & power of their enemies, the dangers past, and of the merciful help and protection of the Lord  Verse. 2. 
If the Lord had not been on our side when men rose up against us.  
This repetition is not in vain. For while we are in danger, our fear is without measure: but when it is once past, we imagine it to have been less than it was in deed. And this is the delusion of Satan, to diminish and obscure the grace of God. David therefore with this repetition stirreth up the people to a more thankfulness unto God for his gracious deliverance, & amplifieth the dangers which they had passed. Whereby we are taught how to think of our troubles and afflictions past, lest the sense and feeling of God's grace vanish out of our minds. And here note how God dealeth with his people in their distress, who suffereth their enemies so far to prevail over them, & differreth his help so long, till it seem unpossible for them to escape: so that they are compelled to confess and acknowledge, that they must needs have perished if the mighty hand of God had not delivered them. These 2. things then we see the Israelites here to acknowledge: first that the Lord was on their side, that is, succoured and delivered them: then also that it had not been possible but they must utterly have perished if God had not preserved and defended them.  
By men is here understand what so ever is great and mighty in the world. As if he said: we are counted as abjects & outcasts of the world. The Princes, the rulers, the wise, the rich of the world rise up against us, to destroy us and to root us out from the face of the earth. If you behold with how great and how many kingdoms we are compassed about, which bear a deadly hatred against us, we may seem like to a silly sheep compassed about with a multitude of cruel wolves, every moment ready to devour it. That we live in safety therefore, and that our enemies prevail not against us, acknowledge it to be the great mercy of God, O Israel, which so miraculously preserveth and defendeth so small a flock.  
In like manner we are compelled to say and confess at this day, that if God did not miraculously defend and preserve his church, the power of Satan is so great, that one of his Angels is able in one moment to destroy us all that either teach or profess Christ, and to fill the world with bloodshed and slaughter. We see the Princes, the Pope, the Prelates, the mighty and wealthy of the world, yea the whole world in a manner bend to destroy us. Against whom what have we to defend us, but that the Lord of hosts hath stretched out his mighty arm over us, which as a brazen brickwall, defendeth us against all the cruel darts which both Satan and the world do daily cast against as. That we live then, that we teach and you hear the word, that we have place and liberty in the Church so to do, these things Satan can not abide, and therefore he raiseth the gates of hell against us: notwithstanding he is compelled to suffer all these things through the power of Christ our King, who sitteth at the right hand of God: for by man's strength and power these things could not be retained and defended. If Satan then at any time have his will in troubling the Church, in murdering the people of God, and such like, therefore it is, because God would show what Satan is able to do every moment if he were not resisted by the almighty power of God, to the end that we should walk in the fear of God, and acknowledging this inestimable benefit, continually pray unto God for the same. Let us learn then to sing with David: If the Lord had not been on our side, etc. whose mighty hand hath defended us, whose power alone hath preserved us. And although the world rage against us, though Satan vex us never so sore, they can not hurt us. Be of good comfort (says Christ our Saviour) for I have overcome the world. Again: I give unto them everlasting life, and none shall take them out of my hand.  Verse. 3. 
They had then swallowed us up quick, when their wrath was kindled against us.  
In these words he expresseth, not only the strength, rage, and cruelty of the enemies: but also how weak and unable the Israelites were to withstand them. And here he useth a similitude taken of fierce and outrageous beasts, whose property is, when they have taken their prays, to swallow them up alive. Likewise when we would express the cruelty or malice of any towards us, we are wont to say: he hateth me so deadly, that he could find in his heart to eat me or swallow me up quick. The Prophet means then that their enemies were so many and so mighty, that they needed no armour or weapons to destroy them, but were able, like fierce and cruel beasts, to swallow them up alive, being so weak and so little a flock.  Verse. 4. 
Then the waters had drowned us and the stream had go over our soul.  
Terrible is the rage of fire, but much more terrible is the violence and rage of water, for that no power can resist. Now, saith David, like as huge and mighty floods of water carried with great power and violence, do suddenly overthrow & bear down what so ever they meet withal: even such is the rage of the enemies of God's Church, which no power of man is able to withstand. Therefore let us learn to trust to the lords defence and succour. For what else is the Church, but as a little boat tied by a river side and by violence of the water soon carried away? or as a reed which by force of the stream is easily plucked up and carried away? Such was the people of Israel in David's time, being compared to the Gentiles round about them. Such is the church likewise at this day, compared to the adversaries. Such is every one of us in respect of the force and power of the malignant spirit. We are like a reed which is easily plucked up: and he like a raging flood which with great might and violence overthroweth and carrieth away all things. We are like a withered leaf, soon blown from the tree, and he like a mighty wind or tempest, not only blowing down leaves, but plucking up and overthrowing trees and all. What are we then poor wretches able to do of our own power and strength for our defence? We must learn therefore by faith wholly to rest upon the word. For what is our victory but even our faith? Albeit that armour and munitions have their place, yet can they nothing help at all unless we have a trust and affiance in the Lord, who hath promised to be our God, our strength, and our defence. Whose power is such, whose mighty arm also is so stretched out for the defence of his, that albeit never so great a tempest or violent rage of water should invade the poorest and simplest cottage that can be, if forceth not. Let this be then our assured trust, let this be the rock of our safety, help and succour, that God will be our defender and keeper, that the great floods and mighty waters carry us not away. This sure defence and mighty protection of our God the wicked neither know nor believe: for they attribute all their success & welfare to their own strength, wisdom, and riches. But Solomon, albeit he was a King abundantly endued with all these things, yet saith he: Except the Lord build the house, the builders labour in vain: Except the Lord keep the city they watch in vain that keep it.  Verse. 5. 
Then had the swelling waters go over our soul.  
He setteth out yet more lively and as it were before their eyes, the great danger from the which God had delivered them. And this vehement kind of speech which he useth here, hath as great force to make the faithful to feel from what terrible destruction they were delivered by the mighty hand of God, as if their danger had been present before their eyes, & so to become more thankful to God for the same. 
Note who are most thankful.  For he is thankful to God in deed for his deliverance and safety, which doth acknowledge that before his deliverance he saw nothing else but utter destruction.  
Thus David setteth out the afflictions and calamities of the Church and of the godly, whom the world doth not only hate, but cruelly persecute. Whereby we may see that it hath not only a greedy desire, but also power to hurt, murder, and destroy. Satan likewise goeth about like a raging lion seeking whom he may devour. Besides these, there are great and horrible sins sticking in our flesh. That we fall not therefore every moment into desperation or otherwise perish, it is because he is greater which is in us, than he which is in the world, or the whole world beside, as David says: If God had not been with us, our enemies had swallowed us up alive. Now he addeth a notable similitude wherewith he amplifieth the danger of the godly and power of the wicked.  Verse. 6. 
Praised be the Lord, which hath not given us as a pray unto their teeth.  
He exhorteth the faithful to be thankful for their deliverance, and expresseth unto them, how and (as it were) with what words they should declare their thankfulness. Wherein he setteth forth yet further by an other similitude, that it could not be but they must utterly have perished, if God had not miraculously defended them. For they were, saith he, not otherwise preserved then if a man should violently take a pray out of the jaws of a raging and cruel beast. As if he said: We were in deed like silly sheep, and as a pray ready to be devoured of cruel beasts: but praised be the Lord our God, which would not suffer us so to perish. He saith not: which hath delivered us: albeit he did in deed mightily deliver them: but, which hath not given us as a pray, etc. For this is it which specially the holy Ghost here setteth forth, that the wicked can not hurt the godly be they never so many, mighty, furious, cruel and terrible, like to raging and violent waters, like to cruel & outrageous beasts, falling upon them with open mouth, except the Lord give them into their hands. Let us therefore with David sing praises unto the Lord our God, which keepeth and defendeth us that the raging and cruel beasts which have sharpened their teeth to devour us, can not hurt us. Without this merciful protection of our God, there is no way to stand against Satan & his cruel members the spare of one moment.  Verse. 7. 
Our soul is escaped even as a bird out of the snare of the fouler. The snare is broken and we are delivered.  
He amplifieth yet further by a third similitude, the great perils and dangers of the faithful being in the hands of their enemies, as a bird that is taken in the snare is in the hands of the fouler, and yet notwithstanding they escaped by the mighty power of God, no otherwise then the bird that is delivered out of the snare of the fouler. By the snare is here to be understand as well the fraud and subtlety of the enemies, whereby the Israelites were brought into thraldom and captivity, as also the strength and power wherewith they were long oppressed: So that they had not only to do with bloody and cruel enemies, but also were entrapped and snared by fraud and subtlety, and with might and power miserably oppressed. Thus being unable both in strength and policy to withstand their enemies, they were every way in danger of death and destruction: whereby it appeareth that they were miraculously delivered.  
And here have we an image of our spiritual thraldom and captivity under Satan, in whose snares we were once most miserably wrapped. Now therefore that we are delivered by the inestimable benefice of Christ, let us acknowledge both our former calamity, and the liberty of this grace wherein we stand and let us beware that we cast not ourselves into the snares of servile bondage any more. For Satan sleepeth not but lieth continually in wait for us, ready to draw us into those snares again, out of the which by the great mercy of God we were delivered: yea & some times is suffered to hurt either our bodies or our souls, not only to show us that he is able likewise to destroy both body and soul if God did so permit: but also to stir us up to faith and prayer, that we should call upon him for aid and secure against these perilous snares, and being delivered, should give him thanks and praise for the same.  
Moreover, every tentation is a snare, whether it be of the flesh or of the spirit. Persecution, torments, imprisonment, slander, diseases and infirmities of the body be snares, which as they are permitted of God to exercise and strengthen our faith: so by the malice of Satan they are wrought to afflict and to vex men, that he may bring them to infidelity and desperation, and so into the snares of eternal death. From the which snares, but by the special grace of God, there is no way to escape.  

The snares of Satan.  Thus our life lieth always open to the snares of Satan, and we as silly birds are like at every moment to be carried away. Notwithstanding the Lord maketh a way for us to escape. Yea when Satan seemeth to be most sure of us, by the mighty power of God the snares are broken & we are delivered. Experience hereof we have in those which are inwardly afflicted, & with heaviness of spirit grievously oppressed, that when they seem to be in utter despair, & ready (as you would say) now to perish, yet even at the last pinch & in the uttermost extremity cometh the sweet comfort of God's holy spirit and raiseth them up again. When we are most ready to perish, then is God most ready to help. Except the Lord had helped me (saith David) my soul had almost dwelled in silence. 
Psal. 93.   Verse. 8. 
Our help is in the name of the Lord who hath made both heaven and earth.  
This is the conclusion of thanksgiving, 
The name of the Lord is our only Sanctuary & succour in all afflictions.  containing a worthy sentence of great comfort, that against sin, the horror of death, and other dangers there is no other help or safety but only the name of the Lord If that were not (saith he) we should fall into all manner of sin, blasphemy, errors, and into all kind of calamities. But our help is in the name of the Lord which preserveth our faith and our life against the Devil and the world. And as you herded in the other verses before, so he showeth in this verse also, that God suffereth his Saints to be tempted, and in their tentation to fall into great distress, as even now ready to be drowned and swallowed up presently with great floods of water: yet notwithstanding this comfort he showeth them, that he will not utterly forsake them. By the which examples we may learn to know the will of the Lord, and to seek our help and safety at his hands, which suffereth his people to be exercised in the furnace of Egypt, not to their utter destruction, but only to kill the old man with his vain hope and confidence which he hath in his own strength. This is the cause why God suffereth his people so to be exercised. For it is not hearing, reading, talking, or teaching, nor speculation only which maketh a Christian man, but practice is that which specially is required in a true Christian, that is to say, the cross, to pluck down the flesh and bring it to nothing, that man despairing of his own strength and seeing no succour in himself, should resign himself wholly unto the Lord, looking with patience and hope for help at his hand: for this is the will of God. Neither must we imagine to ourselves any other God than such a one as will help the afflicted and oppressed with desperation and other calamities. To know this doctrine is one piece of the victory. For they that know it not when tentation assaileth them, either do despair or seek other helps. Let us learn then out of this Psalm, that it is the will of God to exercise his Saints with troubles and afflictions. Who suffereth great floods of water to run over their heads: who also permitteth them to fall into the snares of the wicked, and trieth every way, not to destroy them, but to show them what they are of themselves, & so to teach them to trust in his saving health. But the flesh looketh to the power and multitude of the adversaries and her own infirmity: but to look unto God and to hope for his help and succour, it is not able.  
Wherefore this is a necessary conclusion: Our help is in the name of the Lord It is a short sentence, but it setteth forth most worthy doctrine and consolation: whereof▪ specially in these latter days we have great need, seeing the Pope, together with the greatest part of the Princes & rulers of the world so cruelly do persecute the doctrine of the Gospel. In respect of these huge mountains what are we small molehills? Yea though there were no force nor power of man for us to fear, how are we able to stand against, not only so many devils, but even the very gates of hell also? And yet this experience we have of the great mercy and goodness of the Lord our God, that when we are even in their hands and never so much oppressed, yet are we not forsaken, but are safe through our confidence and trust in his help. But to this wisdom it is unpossible for us to attain without continual afflictions: 
The fruit of afflictions  whereby it is necessary that the confidence of all worldly succours should be beaten down. For vexation and trouble bringeth understanding (as Esay saith): whereby we are compelled to cry: Help Lord for else we perish. So in the last hour when death approacheth there is nothing wherein man's heart can repose itself or find comfort, but his trust and confidence in the help of the Lord. There is rest and quietness, there is perfect peace. He that can then say: My help is in the name of the Lord, dieth happily and is out of all danger. Thus we may learn what it is to have and enjoy God, even to rest in the sure trust of his merciful help and secure in all dangers. These are the words therefore of a victorious and triumphing faith: Our help is in the name of the Lord which made heaven and earth. As if he said: The maker of heaven and earth is my God and my helper. Show me a God (O you my adversaries) like unto him What are your snares and your trains then, compared unto this God? What are your threatenings, your power, your policies, etc.  
Thus he setteth the eternal God, the maker of heaven and earth, against all terrors and dangers, against the floods and overflowings of all temptations, and swalloweth up, as it were with one breath, all the raging furies of the whole world, and of hell itself, even as a little drop of water is swallowed up of a mighty flaming fire. And what is the world with all his force and power, in respect of him which made heaven and earth? Let the world fret then, let it rage's, so that this succour never fail us. And if it be the will of God that we shall suffer trouble and affliction, yet in him we shall overcome at length.   

The 125. Psalm. They that trust in the Lord, etc.  
The Psalm going before is a thanksgiving or a sacrifice of praise, 
The argument of the Psalm.  because the godly see and by experience feel that the Lord is faithful and helpeth them in the time of need. This Psalm following containeth also, in a manner, the same matter: For it pertaineth to the doctrine of faith, and exhorteth the faithful likewise to a sure trust and affiance in the help of the Lord in all their necessities. Whereunto he stirreth them up with great and excellent promises. It may also be easily understand by that which we have said before. For herein consists all this heavenly wisdom, that we do utterly remove out of our sight what so ever flesh can comprehend, and believe that which the word only telleth us, even against all that which either we know, feel, or see: And therefore this wisdom is against all human wisdom and reason. For by reason and all that reason can comprehend, we feel, see, and conceive all things contrary to that which faith leadeth us unto.  
He that lieth sick and at the point of death, can by reason conceive nothing else but the imagination of death. But a christian man leaving that imagination, knoweth that in death there is true life. But thou will't say: he seethe and feeleth death in deed, but life he can not feel: I answer, that because he rests upon the word, and after it he judgeth, and not after his own feeling, therefore even in death he seethe nothing but life, and in the mids of darkness most clear light. 
The power of the word.  For like as God maketh all things of nothing; and of darkness light: so he worketh by his word that in death there is nothing but life. They then which stick to the word and promise of God and follow the same, do find it true which David saith: 
Psal. 33.  He spoke the word and it was done, etc. But before we can come to this experience, we must abide some trouble, & therefore have need of such exhortation as this psalm here setteth forth.  Verse. 1. 
They that trust in the Lord, shall be as Mount Zion which can not be removed, but remains for ever.  
The Prophet useth here a similitude of Mount Zion, because jerusalem wherein Zion stood, when the temple was builded had most ample & notable promises of God (as appeareth in very many places of the Prophets) that it should stand sure & invincible for ever against all troubles and calamities, for that the Lord had his abiding and dwelling there, according to that promise where he saith: here is my rest: here will I dwell, etc. And therefore David in an other Psalm glorieth on this wise: 
Psal 48.  Lo, the Kings were gathered and went together, when they see it, they marveled: They were astonished and suddenly driven back. As we may see it came to pass under Ezechias in that great destruction of the Assyrians and other Kings, as the stories witness, which show that jerusalem remained safe in all dangers, not by the strength and policy of the inhabitants, but by the miraculous work of God dwelling in it, and thus mightily preserving and beautifying his own common wealth.  
Now therefore, saith he, like as Mount Zion and our holy city jerusalem is never moved, but remains sure and safe by the mighty protection of the Lord in all extremities: so he that trusteth in the Lord shall be defended against the furious rage of the world and the gates of hell for ever. Note how he commandeth no work here to be done, as in popery, in the time of trouble men were taught to enter into some kind of religion, to fast, to go on pilgrimage, & to do such other foolish works of devotion, which they devised as an high service unto God, and thereby thought to make condign satisfaction for sin and merit eternal life: but simply he leadeth us the plain way unto God, pronouncing this to be the chiefest anchor of our salvation, only to hope and trust in the Lord, 
To hope and trust in the Lord, is the greatest service that we can do to him.  and that this is the greatest service that we can do unto God. For this is the nature of God (as I have said) to created all things of nothing. Therefore he createth and bringeth forth in death life, in darkness light. And this to believe is the very nature and most special property of faith. When God then seethe such a one as agreeth with his own nature, 
The nature of faith.  that is, which believeth to find in danger help, in poverty riches, in sin righteousness, and that for Gods own mercy's sake in Christ alone, him can God neither hate nor forsake: For he serveth and worshippeth God truly which putteth his whole trust in the mercy of God. With this service God is highly pleased, because he delighteth of no thing to make some thing. So he made the world of nothing: so he raiseth up the poor and oppressed: so he justifieth the sinner: so he raiseth the dead: and so he saveth the damned. Who so then consenteth to God's nature, and obeyeth his will, there hoping for some thing where nothing is, he it is that pleaseth God and shall never be moved.  
But thou must beware that thou imagine not to thyself a false hope, contrary to the word of God and thy vocation. Whereof if thou be certain and abide in the same, if troubles rise trust in the Lord, and if he help not in his good time, take me and David also for liars. Satan will trouble, vex and discomfort thee, yea and peradventure make thee to believe that thou art utterly forsaken: but if thou trust in the Lord thou shalt feel his help with joyful victory. So in the council of Auspurge when the Princes were bend against us with one consent, our cause seemed to be utterly overthrown. Notwithstanding yet we live and enjoy such peace and liberty as we would wish, maugre the rage and malice of the Pope and all the adversaries of the world. With such conflicts we must be exercised jest we be discouraged when we see our cause begin to quale. But the greater the danger is, the more steadfastly we must trust. So shall it come to pass that when we are overcome, yet we shall overcome, and the conqueror shall yield unto us triumph and victory.  
This is it that the Psalm here setteth forth: They that trust in the Lord shall be as Mount Zion, which can not be removed, but remaineth for ever. And here we have a singular promise, whereby we are assured that we shall stand and abide for ever. If then we do not continued it is our own fault, because we abide not firm and stable in our faith: For this promise must needs remain sure and infallible. Yea as it is impossible that God should deny himself and not be God: so is it impossible that he should forsake those that put their trust in him. But we may not think the time long, but patiently abide the Lord's leisure. For God's power taketh no place in us until we be utterly (to speak after the manner of the Scripture) exinanited that is, stripped naked of all worldly hope and helps that man hath in himself, and brought to nothing: like as when he saveth a ship from drowning, now ready to perish and past all remedy: As the two stories of the Gospel, one of the ship, the other of the danger of Peter, do testify.  Verse. 2. 
As the mountains are about jerusalem: so is the Lord about his people from henceforth and for ever.  
Where many hundred thousands of men are there, are scarcely 7. thousand which know God or believe in God, and yet for their sakes the whole multitude is called God's people .. Even so was it in jerusalem. 
jerusalem called holy by the figure Synecdoche where a part is taken for the whole.  Albeit the greater part was wicked and godless yet was jerusalem called holy, not only in respect of a small number of the godly: but also because God had his abiding there. So when there was not one just person in Sodom but Loath with his two daughters, yet could not the angel destroy Sodom with fire so long as Loth was in it. Likewise where 4 or 5. or 10. godly people are to be found, for their sakes the whole city is called holy. For these are the elect corner stones, these are the precious pearls which God so highly esteemeth, and for whose sakes he spareth the wicked. Therefore says David: As jerusalem is compassed about with mountains, so doth the Lord compass his people and mightily defend them on every side. In like manner Zachary prophesieth of a city whose brickwall is of fire. These similitudes do set forth unto us the safety of God's people, that weak and little por● flock, against all dangers. Upon this promise if we also do rest which at this day enjoy the inestimable benefit of God's holy word, we shall be defended against the rage of Satan & the whole world, not by fiery and brazen walls, but by the Lord himself. These things albeit we cannot comprehend, yet should we believe them so certainly as if we did see them with our bodily eyes. If we should see ourselves compassed about with brazen and fiery walls, we would be without all fear, and triumph against Satan. But it is a matter of faith, not to trust unto that which the eyes see, but which the word offereth and promises. This one thing therefore is lacking in us, that we have not the eyes of the spirit, but we judge according to the eyes and sense of the flesh. For else we should be no more afraid than they which being closed within the walls of an invincible castle, fear not the force and power of their enemies, be they never so terrible. We must not doubt therefore, but if we believe, we are compassed about with fiery and brazen mountains, that is to say, we abide for ever invincible against the rage of Satan and all the powers of darkness. Blessed therefore is he that believeth.  
These mountains are the Angels, which compass us on every side, that Satan with his angels and ministers can not hurt us as he would. Whose malice and power is such that if they did not continually behold us, continually defend us and watch over us, he would destroy us every moment. This can all they testify which know that Satan is a murderer and a liar, which can not abide to see the godly prospero, & therefore he seeketh by all means to root them out from the face of the earth. That we are not then utterly consumed, it is the benefit of these mountains, by whom we are so compassed and defended. Some times Satan hurleth his darts at us as it were through the window to destroy us, and worketh us in deed some sorrow, but he can not move us.  
This similitude seemeth to be taken out of the story of Helizeus in the 2. book of the Kings, where the servant of Helizeus see the hills about him full of fiery chariotes and horsemen compass Helizeus round about, and mightily defending him. This succour which the servant of Helizeus saw, and the Prophet believed when he see nothing, is, says the Prophet, round about all them which trust in the Lord: as also the 34. Psalm witnesseth: The Angel of the Lord pitcheth round about them that fear him. But our eyes are shut up and see not these miracles, whereof notwithstanding we have daily experience.  
This promise than will never deceive us: only let us not deceive ourselves. If therefore we did believe, no doubt, we should sleep, we should live, we should dye, yea (that more is) we should suffer what so ever Satan and the world can do against us, without all fear. For thus should we think: If I suffer any thing, it is not without the will of God nor without good cause, well known, though not ●nto me, yet unto God. Therefore although Satan break through the brickwall in one place, yet shall he never be able utterly to overthrow it altogether. Thus should we think in our troubles and afflictions, and comfort ourselves with the good will of God. But we are afraid when any trouble cometh, and never feel that security which faith bringeth. Thus do we worthily suffer the punishment of our incredulity which we nourish within us, although we be called away from it by so many notable places of the Scripture.  
Besides all this, it is not enough that we are compassed about with fiery walls, that is, with the sure custody, the continual watch and ward of the Angels, but the Lord himself is our brickwall: so that every way we are defended by the Lord against all dangers. Above us he is a heaven, on both sides he is as a brickwall, under us he is as a strong rock whereupon we stand: so are we every way sure and safe. Now, if Satan through these munitions cast his darts at us, it must needs be that the Lord himself shall be hurt before we take harm. But great is our incredulity, which hear all these things in vain. Yet must they be taught and learned, jest the time come that we be destitute of all counsel and comfort in these matters. For certain it is that the hour shall come when we must have experience of these things or else utterly perish.  
Where he addeth: From henceforth & for ever. By these words he showeth that this vigilancy of the Lord our God ever us, is not temporal, but eternal, according to that which he said before in the first verse of this Psalm: They shall remain for ever. Let us learn therefore out of this Psalm, that our constancy and perseverance consists in this, that we are defended by the power and providence of the Lord on every side.  Verse. 3. 
For the rod of the wicked shall not rest on the lot of the righteous, jest the righteous put forth their hand unto wickedness.  
Here the Prophet plainly declareth that the people which rest under this defence and protection, are afflicted and subject to all miseries and calamities as touching the flesh: although they be compassed about with such high and mighty mountains as touching the spirit, as Satan can never surmount, yet touching the flesh and the old man, they lie open on every side to the darts of Satan and of the world: For God by these means will afflict and exercise the flesh, that sin & the foolishness of the flesh may be mortified in them, and that spiritual wisdom and the inward man may increase. This is the cause why we are, according to the flesh, as a broken hedge, and as a city whose walls are cast down, and so lieth open to the enemy on every side. Wherefore there is no sort of men so vile and abject which do not think that they may do what they list against the true professors of the Gospel. Hereof come such intolerable injuries, horrible blasphemies, cruel torments, and bloody slaughters of the Saints of God. For the flesh hath no walls, no munitions to defend it, but the spirit. Therefore the flesh is in danger to all storms and tempests, broken & trodden down of the wicked, as Esay saith chap. 51. Which have said unto thy soul: Bow down that we may go over. Thou hast laid thy body as the ground, and as the street to them that went over. These afflictions we must needs suffer and by patience overcome them, & withal we must beware that by these outward afflictions the inward man be not weakened or overcome resting in this assured hope and trust, that the Lord will never forsake us, but that we are in the bosom of the father, and are closed within most sure and strong holds. So that now, although our goods, our wives, our children, yea and our lives also be taken from us, yet we shall never be spoiled of our Christ, by whom we are so surely defended that in the mids of all our temptations he will make away for us to escape, or else give us strength to bear them.  
Thus we see what consolations the holy Ghost setteth forth unto them which believe the word. For unto such as look for a better life than this, all things are here full of calamities and miseries. Death followeth death, as Paul saith, and we continually dye. One tentation followeth an other until at the length by the death of the flesh all miseries shall cease and have an end. This verse therefore maketh much for our comfort, admonishing us that we must suffer many troubles: yet so, that at the length we shall be safe and set at liberty from them all, though not in this life, yet in the life to come and in eternal life. And why should we not thus boldly promise' unto ourselves, remaining under this diligent custody of the Angels, yea of the Lord himself, which is always round about his people. But here (as before I said) we have need of faith, that we may judge herein, not according to our present troubles and temptations, but according to the word of promise. And what should we need any promises if there were no temptations? which temptations whether they be within in the spirit or without in the flesh, the time shall come when we through Christ shall have full victory hereof, as this verse full of sweet consolation doth promise unto us.  
Notwithstanding this promise seemeth incredible both to us which suffer, and also to them which persecute and afflict us. For if we behold the same with our outward eyes, what can be more false? yea the contrary seemeth to be most true. Behold our Saviour Christ, was he not so forsaken, hanging upon the cross, that the rod or sceptre of the wicked rested upon him? Did it not rest likewise upon the Prophets, the Apostles and other holy Martyrs? This matter then, if we consider it with our outward eyes, hath an other meaning then the words do import. For they promise' that the sceptre of the wicked shall have no power over the godly, and yet all stories and examples do testify the contrary. Therefore the holy Ghost calleth us back to the purpose & counsel of God revealed in his word, and commandeth us to weigh and consider, not what we suffer, and with our outward eyes behold, but what is decreed with the Lord in heaven. And he that can so sequester himself from the beholding of his afflictions and temptations, and yield himself wholly over to the will of God, & there rest, is a right divine: yea he that is ignorant hereof, in true divinity knoweth nothing at al. For what knoweth he which is ignorant that God is such a God as will not suffer the godly to be oppressed of the wicked? For seeing he hath said: I am the Lord thy God, he will never suffer that which is his own to be wrested either by the world or by the gates of hell out of his hands. If he then abide and continued, they shall also continued for ever which are his. Thus to believe and thus to lay hold on things invisible, is true divinity and true spiritual wisdom in deed, whereupon we may ground this proposition out of the invisible counsel of God: God hateth the wicked & loveth the just, ergo he will damn and destroy the wicked, and will deliver and save the just. And here we see that which is the chiefest thing in all the Psalms and Prophets, to spring out of the first precept: I am the Lord thy God.  
Now have we to learn how we may apply this verse rightly and to our comfort. For true divinity consists in use and practise. We are vexed on every side with cruel Bishops, wicked Princes, and others which hate the word of God and the doctrine which we profess. But these are very trifles, if you compare them with those vexations which Satan, sin and our own infirmity raise up in our consciences. We must learn therefore thus to judge of all these things, that they are the rod or sceptre of the wicked: and to set the Lord against them, revealing his will here in his word, and pronouncing that he will not suffer the sceptre of the wicked to rest upon the godly. Seeing then the same Prince promises thus much unto us which hath all things in his hand, what can we require more? For the will of God is certain, that though he suffer us to be afflicted, yet will he not see us trodden under foot or perish. Thus must we apply these sweet consolations.  
What the rod signifieth in the scripture it is well known. Children when they are young are corrected with a rod, & when they wax bigger with a wand or a cudgel, and if they will not so amend, then followeth the iron rod. Hereof it cometh that the rod signifieth all power and rule which is for the amendment and correction of such as do offend. So is it taken in the 110. Psalm. The Lord shall sand forth the rod of thy power out of Zion: That is to say, thy kingdom: For there he signifieth such a rod whereby kingdoms and people are governed. On this wise the holy Ghost permitteth here to the wicked, dominion and tyranny over the godly, which they are compelled to suffer. Like as we are compelled not only to see but also to suffer the tyranny of Antichrist and the power of his kingdom, persecuting destroying & murdering the Christians, and raging against them with all kind of tyranny. Yea we are compelled moreover to suffer the tyranny of Satan vexing and terrifying my heart and the hearts of the brethren which believe in Christ. This dominion or tyranny the holy Ghost calleth the rod of the wicked, and comforteth us: that as the Lord liveth their tyranny shall fall and shall not rest upon the lot of the godly.  
The lot of the just is as much to say as the portion, that is, the number or congregation of the just. Like as Christ calleth them the little flock, and Paul, the poor Saints. Over these, saith he, although the tyrants do rule, yet shalt not their power endure. Although the persecutors of the Church do oppress the faithful, yet shall they not do so always, neither shall their counsels have that success which they desire. For they think to root out this doctrine for ever: but that shall they never be able to do. Therefore albeit you suffer in the mean time, faith the holy Ghost, yet know you, that my will is, that they which believe in me shall never perish but shall be preserved to life everlasting. Here then have you whereunte you may trust in all your temptations.  
But behold the reason which the holy Ghost here useth to prove that the sceptre of the wicked shall not rest upon the just. God is moved says he, to help and defend the just. For else it might so come to pass that God should have no Church at all, and the just should put forth their hands to wickedness. So we find in jeremy that before the people were delivered into the hands of the Babylonians, they had a promise that after seventy years they should return again to jerusalem, because they should not be brought into doubt of God's mercy and so utterly despair, and falling away from God, should turn to gentility: As it is in the Psalm, jest the godly should turn to foolishness, that is to say, should blaspheme and become impatient. This is the cause why God joineth the promise of the word with the execution and performance of the deed: or else the godly should be driven to desperation. We see how many are cast down with adversity by the loss of goods, wife, children and other things which are dear unto them. Except therefore their minds were raised up again and comforted, first with the word and promise, and then with the performance and execution of the same, many would say there were no God. Therefore God must needs show himself to be a God, not only in word but also in deed.  
David had great promises of God, and yet by his own son he was driven out of his kingdom and so persecuted that he was compelled to fly away barehead and barefoot. This was a sore tentation. Wherefore the great and ample promises made unto him could never have raised him up & comforted him again, except God had in deed delivered him out of this great misery and affliction. Even so if we had no more but the promises of God to support us against the Papists and adversaries of the word, yea if God did not in deed fight for us and defend us against their tyranny, we should be swallowed up with sorrow and brought even to desperation. God therefore worketh both ways: he raiseth up with the word and promise, and delivereth out of troubles and afflictions by execution of the deed, that according to the saying of S. Paul, the tentation should not be above our strength, but should have an end, and we learn by our own experience that the first commandment: I am the Lord thy God, is most certain and infallible. Therefore when he says: Lest the just should put forth their hand to wickedness, it is as much as if he should say, lest the just should turn away from God and fall to gentility. For God hath a double care over the faithful: first that they be not overcome, but may overcome the tentation: and this he doth by the word and promise. The second is that the tentation be not perpetual. Even so must we be undoubtedly persuaded that besides the infallible promises which we have of the good will of God towards us, and in the end of everlasting life, we shall be also delivered, and our adversaries destroyed, albeit we can see no manner of way or possible means how it may be done. This is it then that this verse here setteth forth, that God is so careful for the safety of his people that he seemeth to fear lest they should put forth their hand to wickedness & fall away from him, whereby it might came to pass that he should have no people & so there should be no God. For God is the God of the living, and therefore he must needs have a people. Wherefore there must ever be some remaining which may praise and worship him. If there must needs be such a number remaining, God must of necessity make an end also of temptations.  
But here we must beware that we do not appoint the time of this deliverance. For before that come, God will have us tried to the uttermost and brought to that extremity, that all our hope and trust shall be utterly spent & we at the point of desperation. Now, when we are brought into this case that we can see nothing but desperation, then, even than God sendeth comfort, in death he showeth life, and even in damnation he bringeth salvation: briefly of nothing he maketh all things, and when all hope of remedy is past, then beginneth he to work, and frameth all new again in most perfect wise. Thus can not the God of this world do. This is the singular work of God therefore, that when thou thinkest thyself clean cast away and utterly forlorn, even than thou shouldst be most sure and safe and most gloriously shine as the day star in the firmament. These things are easily taught, but by experience we find and feel how far they pass all reason and power of man, & how hardly we can believe that God maketh all things of nothing, that he is careful for us, whether we be afflicted in the flesh or in the spirit, and that he is more mindful of our deliverance than we ourselves can be. These things therefore must be often & diligently taught that we may learn that heavenly wisdom which the first commandment setteth forth unto us, namely that our God is such a one as of old things is wont to make all new, 
Old things are passed away: behold all things are become new.  of poor to make rich, of despised glorious. And this last we would all gladly have, but that will not be except contempt and poverty do go before.  
Here have we then a singular promise and consolation. As if he should say: the rod of the wicked grieveth you, but be of good comfort my people and patiently endure it, for I will not suffer the tentation so far to prevail over you that your confidence and trust in me shall utterly fail you. Storms and tempests shall arise and your dangers shall seem so great as though the waves should presently swallow you up: But I will not suffer you to perish. I will bridle their rage and make an end of the rod of the wicked. If Satan & your own conscience do accuse you as most wicked and unrighteous, yet will I not leave you destitute of my righteousness. Thus do temptations teach us the true use and meaning of the first commandment, the which none without afflictions and temptations shall rightly know or understand.  
Moreover we are here admonished of the great danger that followeth these afflictions & temptations, which they that through impatiency forsake the word and faith, do fall into. Therefore the Lord here showeth himself so careful for his people, lest they should fall into this danger. For their state which have once forsaken the word, is much more perilous than it was before: and into such (as our Saviour Christ pronounceth in the Gospel) do enter seven spirits much more wicked than the first. We must therefore patiently suffer and persevere in all temptations, and rather abide all extremities then once shrink from the word of life, jest we be possessed with seven spirits more wicked than the first. And moreover we must assuredly trust (as we are taught in this verse) that so long as we have a desire and a purpose so to do, the Lord will never forsake us or suffer us to fall into this impiety. For here have we a manifest promise and a lively description of the Lords singular care and providence over us, namely that he is mindful of the end of our temptations and afflictions▪ so that we only continued constant and patiented unto the end▪ And if the heathen Poet said: 
Virgil.  Endure and reserve yourselves for more happy things, how much more should Christians diligently stir up themselves with mutual exhortations to patience and perseverance, whether they outwardly suffer in things pertaining to the body and to this present life, or inwardly in conscience. For we have a God which even in death, in hell, and in the mids of all our sins can save and deliver us.  Verse. 4. 
Do well O Lord unto them that be good & true of heart.  
The Prophet saith not here: do well Lord to the perfect and such as offend in nothing: but to the good & true of heart. The good and true of heart are they which are of a single, sincere and upright heart. For these are they which are most accepted of God, although they also through infirmity do sometimes offend. Now, where he prayeth that God will do well to the good and godly, he means also and secretly complaineth that the godly are in misery and affliction, and that the ungodly do abound with all worldly felicity: As we see at this day the enemies of the Gospel to enjoy great riches and dignities whereby they vex & oppress the godly. This is a great offence and stumbling block to the godly, and therefore the Church hath need of this prayer: that God would do well unto the godly, which trust in him & seek his glory with their whole heart, that they by stumbling at this offence do 〈◊〉 fall away to impiety. This prayer containeth in it a prophecy with a promise, that like as he prayeth for the blessing, welfare & prosperity of the just, so at the length it shall also come to pass.  Verse. 5. 
But those that turn aside by their crooked ways, the Lord shall lead with the workers of iniquity: but peace shall be upon Israel.  
He saith not simply: Such as turn aside, but such as turn aside by their own wickedness. For to give place to temptations by infirmity of the flesh or weakness of mind, or else of faith, and so to decline from the right way (which cometh to pass sometimes even in the Saints, as the example of Peter teacheth) is one thing, and to fall away through wickedness and perverseness of heart, is another: which can not be in the children of God, but properly belongeth to the wicked and godless. This sort of men hath ever corrupted the Church from the Apostles time, and with a show of holiness hath deceived the simple, which because God punisheth them not, but spareth them and suffereth them to prospero in this world, become so proud that they will be counted amongst the holiest, and of the world, are so commonly taken. We see that not only the godly are mixed with the wicked in this world, but in the Lord's floor also the wheat lieth hidden under the chaff. We must pray therefore that God would bring these hypocrites to light, & give unto them their just punishment with the workers of iniquity. Then shall peace ensue to the Church of God. For while the Lord poureth forth his just vengeance upon the wicked which vex and persecute his true members, he gathereth together the good and upright of hear, and openly declareth his fatherly good will and tender love towards them.   

The .126. Psalm. When the Lord brought again, etc.  

The argument of the Psalm.  Touching the captivity whereof the Prophet speaketh in this Psalm, the interpreters do not agreed. Some understand it to be means of the captivities of Babylon: some of the captivity under the Romans: other some doth take that the Prophet means here all the captivity and deliverances of this people, according to that promise, Deut. 40. That if they should at any time be led into captivity for their transgressions, and by repentance should return unto the Lord, he would show mercy unto them, and bring them home into their land again. 
Of what manner of captivity this Psalm treateth.  But in mine opinion they go near to the true sense and meaning of the Psalm, which do refer it to that great & general captivity of mankind ●nder sin, death, and the devil: & to the redemption purchased by the death and bloodsheding of Christ and published in the Gospel. For this kind of speech which the Prophet useth here, is of greater importance then that it may be applied only to these particular captivities. For what great matter was it for this people of the jews being as it were but a little handful, to be delivered out of temporal captivity, in comparison of the exceeding and incomparable deliverance whereby mankind was s●e at liberty from the power of their enemies, not temporal but eternal, even from death, Satan, and hell itself, Wherefore we take this Psalm to be a prophecy of the redemption that should come by jesus Christ, & the publishing of the Gospel, whereby the kingdom of Christ is advanced, death and the devil, with all the powers of darkness are vanquished. This Psalm being thus generally understand, may afterward be applied to every particular deliverance.  Verse. 1. 
When the Lord bringeth again the captivity [or captives] of Zion, we shall be like them that dream.  
By Zion is signified that people which had the promise of the coming of Christ. For redemption and salvation was first promised to the people of Zion and to the children of Abraham after the flesh. This people was in bondage under the law, and by the law, under the captivity of death and sin. Now, if this people complain of their captivity, and sigh for their deliverance, what ●●all we think of the Gentiles which lived in idolatry, & in their own lusts without any law, & without God. He could not therefore have signified a more general and more grievous captivity, then when he says that his own people of Zion did long for this deliverance, which in outward appearance was most holy, & under David and Saul did mightily flourish. But behold how lively ●e setteth forth that joy which should follow this deliverance. We shall be, says he, like them that dream. By this kind of speech he expresseth the greatness of their joy, meaning that this joy and gladness should be so great, that the heart of man should not be able to conceive it. As if he should say: when we shall hear of, yea when we shall in deed feel and enjoy this deliverance from sin & death, so far passing all that we could hope or look for, the joy thereof shall be so great, that it shall seem to us but us a breame. For so we see it come to pass also even in particular deliverances, when God suddenly delivereth his servants out of an● great trouble or affliction. 
Act. 12.  So it happened to Peter when he was delivered by the Angel out of prison. Likewise when it was said to jacob: joseph thy son liveth, and ruleth over all the land of Egypt: he was as one raised out of a dream, 
Gen. 45.  and could not believe it until it was showed unto him by certain tokens to be true in deed.  
Here then is set forth unto us the inestimable grace whereby we are redeemed, through the blood of the son of God, who did not spare himself and his own life that he might set us free from the power of the devil the wrath of God, death and eternal damnation. But man's heart is not able, as is said, to comprehend these things. The more feeling and ●ast he hath thereof, the greater alacrity & courage hath he to go through all dangers. The less feeling he hath, the more he is shaken with terrors, and at the length looking back to Egypt with the Israelites, seeketh other helps▪ Our heart therefore must wholly rest in this redemption, & we must labour to have some part of this taste and feeling which the Prophet rightly compareth to a most joyful & pleasant dream.  
They that further list to enlarge this inestimable benefit of Christ or this deliverance, have here occasion to amplify the same, first by the person of the redeemer, then by the person of the redeemed, by their former state and misery, of the power of the devil, of the hugeness and horror of death, of the force of sin, etc. For these things had wholly devoured all mankind, & could not be overcome but by the son of God. This is that unspeakable & most glorious redemption, which ravisheth & astonisheth the mind with joy. They therefore that feel not this joy, have not truly received nor felt this benefit, but the word is as a ●ome or a froth in their mouths.  Verse. 2. 
Then shall our mouth be filled with laughter and our tongue with joy. Then will they say among the heathen: The Lord hath done great things for them.  
This Psalm hath in it a singular majesty & therefore the Prophet useth here many figurative or borrowed speeches. By laughter he signifieth the voice of the Gospel. For the Gospel should be to us nothing else but joy & gladness, especially if we compare it with the law. For the law terrifieth & killeth: whose use ● office is, to br●●● & to mollify the hard & stony hearts of the impenitent, as Ezechiel says. For they must be broken with this iron sceptre (as it were) and beaten down to hell as the Psalm prayeth: 
Psal. 9  Let the wicked be turned into hell and all nations that forget God. For seeing they have a heart of iron, and as the Prophet saith, a brazen forehead, they must be terrified with the thunderings of the law, that is, they must be brought to the fear of God's judgement and filled with the terror of death, as it happened to the people of Israel at the mount Sina when the law was published by the voice of the Lord But they that have a fleshy heart, that is to say, a soft and a tender heart, may not be killed with the law, but revived and raised up with an other kind of doctrine, which the holy Ghost here calleth laughter and joy, that is to say, the Gospel. This is the right dividing of the word which S. Paul speaketh of, 
2. Tim. 2.  to preach & set forth to the impenitent and hard hearted, the threatenings of the law, the wrath of God against sin & the terrors of God's judgement: but to the weak and broken hearted, the sweet comforts of the Gospel, that they which are secure & without fear, may now learn to fear the Lord: and they that are to much oppressed with fear, may be of good comfort and now begin to trust in the Lord This difference between the law and the Gospel is well known, but by experience and practise it is not so well known. For our infirmity is such that we are rather touched with the sense of sin and death then with the laughter and joy, that is, the sweet comforts and joyful promises of the Gospel. For, to speak of myself and of mine own feeling, the redemption and life given by Christ doth not so much pierce my heart, as it is terrified with one word or one cogitation of sin and of the judgement of God. The cause whereof is for that we can not sufficiently learn this difference between the law and the Gospel. For although it be both written and taught, yet is it not so effectually felt in the heart: Else should it follow that terrified hearts should cast away all heaviness: for to them (as is said) pertaineth the voice of laughter and joy, and not the voice of terror and heaviness.  
And here also we found Satan to be our deadly adversary, which most subtly disputeth with us touching the law, and useth such arguments as we can not deny. For when he layeth unto us our sins, we are constrained to confess and to acknowledge them, which albeit we cover them some times before men, our conscience as a thousand witnesses pronounceth against us, and will not suffer us to forget them or hide them. Whereof sometimes ariseth also a doubting or mistrust even of holy works: I speak nothing of those which are manifestly wicked. With these darts Satan pierceth and grievously woundeth the soft and tender heart, only because this distinction is not so well known by practice as it is by speculation. 
Speculation is a naked knowledge without experience and practise.  For if we had this practice in deed, we should rightly discern between the law & the Gospel, also between the disciples of the law and of the Gospel, & beat back Satan with this answer, that like a lying spirit he seeketh nothing else, but to blind and deceive the heart with falsehood and lies. For whereas hard and stony hearts be, those he doth not kill or terrify, but flattereth and filleth them with hope & fair promises: which do not pertain to such hearts. Contrariwise, where as such tender and timorous hearts be, as are to much terrified already, and therefore should be confirmed & raised up with the promises of the Gospel, those hearts Satan most of all, not only goeth about further to afflict and terrify, but to beat them down also to utter discomfort. Wherefore the Christian man must learn and labour by feeling and practice to make this distinction in his heart, and say unto Satan: Away from me Satan with thy lies. When I am voided of the fear of God, secure and hard hearted, then come and plead the law against me: then will I hear thee: for then that is the time to teach the law. But since thou comest now unto me with the law, whereas my heart is terrified already with sin & death, I will not hear thee: For thy doctrine pertaineth not unto me, but laughter and joy: not terror and death.  
So should Satan be answered when he goeth about to terrify us. But by experience we feel that when most need is, our heart is not able thus to answer, although we have herded these things before never so often. The cause is this: that albeit heaven be ours and wide open for us, yet such is our nature, and such is our infirmity that all this can not make us so joyful, as the gaping gulf and horror of hell doth terrify us: So that one cogitation of our sins doth more afflict us, than all the teaching and preaching of the merits of Christ can comfort us. Wherefore we must earnestly endeavour to learn this practice, or at the lest to attain to some knowledge thereof, and raise up ourselves with these words: that the Gospel is nothing else but laughter and joy: which properly pertaineth to the captives, that is, to those that feel the captivity of sin and death, to the fleshy and tender hearts, terrified with the feeling of the wrath and judgement of God. These are the Disciples in whose hearts should be planted laughter and joy, and which only should hear the voice of joy and gladness in the tabernacles of the righteous, 
Psal. 117.  and that by the authority of the holy Ghost: which this verse setteth forth. For it signifieth that this people was in Zion, and after the outward show of the kingdom and priesthood, did mightily flourish. But if a man consider them according to the spirit, he shall see them to be in miserable captivity, and that their tongue is full of heaviness and mourning, because their heart is terrified with the sense of sin and death. This is Moses tongue or Moses mouth, full of wormwood and of the bitterness of death: wherewith he aught to kill those only which are to lively and full of security. But they which feel their captivity should have their mouths filled with laughter and joy, that is, the redemption and deliverance from sin and death, purchased by the blood of Christ, should be preached unto them. This is the sense and meaning of the holy Ghost, that the mouth of such should be filled with laughter, that is, their mouth should sound and show forth nothing else but great gladness and those inestimable consolations of the Gospel, with voices of triumph and victory by Christ, overcoming Satan, destroying death and taking away our sins. This was first spoken unto the jews: for this laughter was first offered to that people, then having the promises. Now he turneth to the Gentiles, whom he calleth to the partaking of this laughter.  
Then shall they say among the Gentiles, etc. The Gentiles naturally hated and disdained the jews, and could abide nothing less than their religion. Yet these Gentiles, says he, when this laughter, this joy, shall be published and preached, shall marvel thereat, and shall praise the great works as the Lord. Now, the Gentiles would not thus do, or esteem this work of God as a benefit, except they also should be partakers of the same. Therefore when the holy Ghost says, that the Gentiles should publish, praise and magnify this benefit of the jews deliverance out of captivity, he plainly signifieth withal that they should be partakers of this deliverance, and that they likewise should extol and magnify this great mercy of God, this deliverance from sin and death. To this do almost all the Prophets bear witness. In the 8. of Zachary it is said that out of all languages of the nations should take hold of the skirt of him that is a jew, and say: we will go with you, for we have heard that God is with you. Which place of Zacharie seemeth to be taken out of this Psalm. In the first of isaiah likewise: All nations shall flow unto the Lord, and many people shall go and say: Come and let us go up to the mountain of the Lord, to the house of the God of jacob, and he will teach us his ways, and we will walk in his paths, etc. These things do make for our comfort, which are not of the seed of Abraham after the flesh. For albeit the promise was not made unto us, yet when it was accomplished we were made partakers thereof, but by the jews notwithstanding according to the words of the promise: In thy seed shall all nations be blessed. And sal●ation says Christ cometh of the jews. Thus do we Gentiles pertain to this redemption, although it was not due unto us (for to us it was not promised) but came by the free mercy of God through this laughter and this joy, which the Prophet speaketh of, published and preached not only in Simon, but amongst the Gentiles also, which do enjoy all the good blessings and benefits of God together with his holy people, as it followeth.  Verse. 3. 
The Lord hath done great things for us, therefore we rejoice.  
Here you see one Church gathered together of the jews and of the Gentiles, and with one voice magnifying the works of the Lord, that as Paul says: with one mind and with one mouth God, 
Rom. 1.5.  even the father of our Lord jesus Christ might be glorified. For as the Church of the jews singeth: The Lord hath done great things for us: so singeth the Church of the Gentiles also, being both partakers of one fruit, both known by one true sign to be the people of the Gospel, namely because they are the people of joy and gladness, as these words declare: Therefore we rejoice.  
Consider now the kingdom of the Pope and the horrible abomination thereof. In the which there was nothing heard, seen, taught, red or exercised but men's traditions, men's dreams. which of their own nature can do nothing else but discomfort & afflict the conscience. For our tradition bringeth forth an other, one observation followeth an other, 
Man's ordinances must only serve for the exercise of the body & not to bind the conscience.  and that worst of all is, they are not only burdens to the body (for to that end tend all the ordinances of men, if there be any profitable use in them) but are now become snares to the conscience. Wherefore there was not one jot of this doctrine in the Pope's kingdom that ministered any occasion of joy or gladness to the poor conscience. No marvel then if in this kingdom of darkness the conscience was terrified and found no comfort. For if it be in anguish and terror, it can not make that distinction whereof we spoke before. Great cause have we therefore to be thankful unto God for this inestimable benefit, that we now know the doctrine of the Gospel to be the doctrine of consolation & salvation. Through the which doctrine look how much joy thou feelest in thy heart, so much thou dost enjoy of life and salvation. But if thou feel thy heart still oppressed with heaviness, the devil hath not yet given over to vex thee. Wherefore thou must have thy heart well instructed in the true use of the law and of the Gospel, (as we have said before) that thou mayst know that the law aught to be used only against the obstinate and impenitent, and that therein consists the true and proper use of the law: but when it vexeth and terrifieth such tender consciences as are to much feared already, it is not rightly used, and therefore terrified consciences may in no case hearken unto the law, for to such pertaineth laughter and joy, the preaching, I say, of the Gospel or remission of sins given unto us in Christ: by the which we are also sanctified, but by the law we are not sanctified, but the power and gift of sin is thereby rather increased in us.  Verse. 4. 
O Lord turn again our captivity as the rivers in the south.  
Hitherto he hath entreated and prophesied of the kingdom of Christ and of the redemption to be wrought by Christ, and afterward to be published to all nations, that thereby might be gathered one church of the jews and the Gentiles in the which should be preached nothing else but laughter and joy, praise and thanksgiving, Now he proceedeth further to describe this Church, and showeth what followeth this fruit of redemption and this communion of the jews and Gentiles, namely the great necessity of continual and faithful prayer: like as the Prophet Zachary also joineth with the spirit of grace the spirit of prayer, that is, with the redemption which was wrought by Christ, the prayer of the faithful and of the redeemed. For although our redemption be fully wrought & we redeemed by the blood of the son of God, yet is it necessary that we should pray for this redemption, as Christ also in his prayer commandeth us to do, that God's name may be sanctified, which notwithstanding we know to be holy and sanctified already: that the kingdom of God may come, which is come and is within us already. As Christ says: Father glorify thy name, 
john. 12.  and the father answereth, I have glorified it, and I will glorify it again. 
Phil. 3.  Also Saint Paul says: I count not myself to have attained unto it, etc. He means the fullness of the knowledge of Christ, and perfect taste of the power of his resurrection.  
This is it which I touched before, that this benefit of the gospel, this inestimable gift of our redemption and life everlasting is easy to be uttered with words, but most hard to be belee●●● with the heart. For we have in this life, not the tenths, but th● first fruits of the spirit: but the flesh yet liveth fully and wholly in a manner, strong and lusty. True it is that we have entered one foot into the kingdom of God, and have thereby obtained the assurance of the promise▪ But we must not there rest: we must● draw the other foot after, that is, we must continually increase and go forward in the knowledge of grace and of faith: and for this cause the Prophet Zachary saith that the spirit of prayer is poured forth upon us, which spirit requireth this increase in us. And Saint Paul says: that the spirit sigheth with sighs that can not be expressed, yea and that every creature also groaneth for the deliverance of the children of God. Wherefore while we are in this body, which presseth us down as a heavy burden, and hindereth us that we can not fully apprehended these things, we have not only the spirit of grace, but the spirit of prayer also, that we might be assured of the grace and good will of God towards us for Christ's sake in whom we believe, and yet should not cease to pray that God would make perfect in us that he hath begun.  
Let no man then think that once to have herded these things maketh him a true divine, or that he hath now attained to the full and perfect knowledge hereof. For this arrogancy maketh fanatical spirits, which like to Aesop's dog, follow the shadow and loose the thing. In deed, if we look to the word, to baptism, to Christ himself, all is perfect. But we speak not here of the things but of the apprehension thereof. So life everlasting is perfect. In my father's house are many mansions, saith Christ. But in these mansions we are not yet fully settled so long as we live here. In the mean time we are oppressed with cares, vexed with sin, afflicted with temptations, terrors and desperation. Satan never ceaseth to assail our faith, hope, and other virtues which God hath planted in us. 
Satan's prerogative.  And this prerogative hath Satan because the grace which is begun in us is not yet perfect. Therefore he fighteth so busily against these beginnings, fearing lest they should come to perfection. Such is the life of Christians, which have already received the first fruits of the spirit, who by experience do learn that these things can not be fully apprehended, but that in the mean while they shall often times slip, yea and some times dangerously fall, so that the spark of faith and of the spirit may seem to be in them utterly quenched, as it happened to David in his adultery: wherein they have need of help to raise them up again, as Christ answered to Paul: my power is made perfect in infirmity. The infirmity is there's and remaineth there's while they live, but the power and strength is Christ's alone.  
In this dangerous state they fly unto prayer and say: Lead us not into tentation: Give victory O Lord, that my faith fail not, that my hope be not confounded. Make perfect the good work which thou hast begun in me. Notwithstanding these are they which not only have received the first fruits of the spirit (as is said) but also have perfect redemption, sure hope of life everlasting, remission of all their sins, true deliverance from the devil, hell and eternal death. All these things have they: and in the things there is no defect, but the defect is in me and in thee, because we have not yet fully apprehended these things. For flesh and blood and the remnants of sin do yet live in us. This forced Paul to cry out and say: 
Rom. 7.  I see an other law in my members fight against the law of God. And this is the cause why a Christian can not be secure. For he seethe that he hath not yet overcome all perils and dangers which the enemy daily deviseth. But for so much as pertaineth unto Christ (as is said) whom by faith he apprehendeth, on whom he believeth, true it is that he hath all things. For in Christ the devil is overcome, the law fulfilled, the wrath of God pacified, and death itself vanquished. In this state we stand if we look to Christ, on whom we believe. But when we look back into ourselves, we are forced to confess that we are not pure, because our faith is not yet perfect, and therefore can not perfectly apprehended perfect things, 
Philip. 3.  as S. Paul saith: Therefore when we come to the combat, we give place to the enemy, we suffer our hope to be wrested from us, we are cast into heaviness, impatiency, etc. Thus Christians are warriors & Gods true soldiers, which stand always in the battle, and can not be secure or void of fear. Therefore they are fervent in prayer and cry unto God for succour. Contrariwise, they that are secure, pray not, for they think that the devil is far enough of, and so that faith & feeling of the good gift of God which they seemed to have, they loose before they be ware, and when tentation cometh, they are like to a withered leaf.  
Thus we see the great necessity of prayer, and how it aught to be continually used among the faithful, if not with the mouth, y●● with the heart and hearty sighs unto God, according to the words of S. Paul: Let the word of Christ dwell in you plentifully: signifying that they aught to be continually exercised therein, not only by teaching the same to other publicly and privately, but also by earnest meditation and prayer, when they sit at home in their houses, as Moses teacheth, when they walk by the way, when they lie down and when they rise up. For as the Devil goeth about like a roaring lion, strong and mighty, seeking whom he may devour: so are we on every ●ide infirm and weak, pressed down also with the flesh, full of sin, & carrying this treasure in earthen vessels: In the which our faith is as a tender plant, which because it is not yet come to perfect strength, may be easily shaken with winds and tempests. This know not they which before they have had some trial of themselves by affliction or wrestling with the enemy, think themselves to be Christians and sound in faith. We must watch therefore and pray as Christ commandeth that in our daily conflicts we may stand steadfastly against the darts of Satan which would drive us to the contempt of God and man.  
So do I understand this prayer, not in the person of the Prophet, as though he prayed for the revelation of the redemption that should come, but in the person of the faithful which have need continually to pray, according to this verse & say: Lord thou hast redeemed us out of captivity, redeem us yet more, thou hast forgiven us our sins, forgive us more, thou hast killed the devil, kill him more, thou hast taken away the law, take it away more. For we must pray for that which we have already, until we come to the full perfection thereof, which shall be after the death of this body, in the which sin here dwelleth. The sense and meaning then hereof is: Lord turn again our captivity, that is, redeem us, which have begun to be the new creature, that as our redemption by Christ is fully and perfectly wrought, so we may fully and perfectly apprehended and feel the same: For there be many things which in this life fight against this redemption. Wherefore it is necessary that we should be well armed against them, that we fall not again into captivity. On this wise we must always pray, that the first fruits of the spirit may continually increase in us, and that we may be redeemed day by day until the old man be wholly put away by death. Then shall our captivity be perfectly changed, even as the rivers or waters in the south, which by the mighty work of God were dried up and utterly consumed. Whether you understand here the red sea, or else th● river of jordane, it forceth little. The similitude is this: Like as by thy mighty hand thou broughtest to pass miraculously that the waters were dried up and consumed, so dry up O Lord, and bring to nothing all our captivity. Some do interpret this verse otherwise: that is, turn our captivity O Lord, as the rivers in the South, which in the summer are dried up in the desert places by the heat of the sun, but in the winter are filled up again with plenty of water.  
How necessary the spirit of prayer is, they that have not sought with Satan do not know. Let us therefore give ourselves wholly to the continual exercise of prayer and meditation of the holy Scriptures: For negligence and security increase by little and little, as rust doth in the iron, and the word slippeth (as it were) out of our hands before we be ware. If it so come to pass, then hath Satan got half the victory already, who seeketh all opportunity to see upon us, and then specially is he wont so to do, when he perceiveth our hearts to be void of the word of God. Here he stirreth up of a spark, as it were, a flaming fire in our conscience, which before we can quench and apprehended Christ and his word again, either we are oppressed with anguish and sorrow, or utterly consumed. For he is a murderer, and seeketh by all means how to destroy us. It is necessary then for us to have our senses exercised and our minds occupied in the meditation of the word and prayer, that the enemy found us not unarmed or unprovided, which so busily seeketh to spoil us of this redemption. I also am a Divine, which by great troubles have got some knowledge and understanding of the holy Scripture, and yet am not I so lifted up through this gift, but that I do daily exercise myself even ●mongest the children in the Catechism, in secret meditation I mean of the commandments, the articles of the belief and the Lords prayer, etc. with an earnest and attentive mind, not only recounting with myself the words, but observing and weighing also what every word signifieth. And doubtless when I am not thus exercised, but am occupied with other matters, I find a manifest discommodity thereby. For the word is delivered unto us to this end that we should continually exercise ourselves therein. Fo● without this exercise we wax dull and forget ourselves. We see into what great dangers men daily fall. And whereof else cometh this, but because they are secure, they pray not, they hear not the word: whereby Satan worketh in their hearts by little and little a contempt of the word, and so bringeth them either in to sudden desperation, or other horrible calamities. For if the word be once lost and go, what hath a man to defend himself with all against this adversary? It is the part of a Christian therefore to be exercised continually in the word and prayer, not only because it containeth such things as the heart is not able fully to comprehend, but also for that our adversary tempteth not once, but continually: therefore we must continually fight against him with the word and prayer. Thus we see that prayer pertaineth to the people of Christ, to the redeemed and sanctified: for the unbelievers and wicked do not pray.  Verse. 5. 
They that sow in tears shall reap in joy.  
Amongst other things which properly pertain to the redeemed, this also is one, that they are subject to many temptations, according to the saying of Saint Peter: By many tribulations we must enter into the kingdom of heaven. Therefore the profession of a Christian man is rightly called the profession of the cross. So it behoved Christ the head of his Church, to suffer. And the Prophets through the inspiration of the holy Ghost, did testify before of his passion and his glorification which should follow. And how can it be but that Christians must needs suffer, since thou shalt find no kind of life in the world which is without the cross, except thou will't be unjust. But if thou unfeignedly seek to live justly and godly in this world, it can not be avoided but that Satan will lay a cross upon thee and vex thee. How much more than will he so do when thou must fight with him touching righteousness and life everlasting? For if Satan can not abide civil and external justice, home will he abide eternal righteousness whereby he knoweth that he shall perish for ever? Thus Satan continually persecuteth and vexeth the children of God. Wherefore of all men their life is most miserable, whether you look to the things which they suffer in the flesh, or in the conscience. In civil affairs and things pertaining to this life, there appeareth some shadow at the lest, of joy and pleasure: but they that will be true Christians, feel themselves miserably wrapped in sin which maketh the conscience guilty before God. Moreover in the sight of the world they are counted as worms, outcasts, and cursed people, subject to the malice of Satan and the whole world, & therefore the world rageth against them with all kind of cruelty. Who so then will see the true image of a Christian, let him behold job, compassed on e●ery side and oppressed with devils, grievously afflicted and tormented, full of fowl and loathsome sores. What shall we then do? These things must we suffer if we desire to attain eternal life. If we will confess and acknowledge our redeemer jesus Christ and our redemption, let us be assured that there shall always be ready which will seek to spoil us of our righteousness and eternal life.  
Let us therefore, as Sirach teacheth, prepare our souls to tentation, and let us offer our back to the plowers, etc. as the Psalm saith. For who so ever counteth himself a Christian, must think himself no better than his master Christ. For we must be made ●●ke to the image of the son of God. 
If we will be partakers of his glory, we must be also partakers of his sufferings  If Christ bore a crown of thorn upon his head, let not us think that we shall have a garland of roses set upon our head. For our parts we seek peace and quietness, neither do we give unto the world just occasion to rage against us. Albeit Satan's malice is not so pacified, but rather increased.  
Behold now therefore the miserable image of a Christian, which is redeemed notwithstanding: he is full of sin, full of discomfort, and full of death. He is like unto Lazarus lying before the rich man's gate. He is like to job oppressed with infinite miseries and calamities. Here thou will't say: Who would then desire to be a Christian? 
1. Pet. 4.  hearken therefore what Peter saith: Brethrens, think it not strange as concerning the fiery trial which is among you to prove you, as though some strange thing were come unto you: but rejoice in as much as you are partakers of Christ's sufferings, that when his glory shall appear, you may be glad and rejoice. For this is the image of Christ, of his Church, and of all the brethren, that we should suffer. But look not to the sufferings and tribulations only, but behold also the fruit that followeth, namely that they which sow in tears shall reap in joy. Wh●● can be said more comfortably to those that carry the cross of Christ, which touching the spirit are vexed of devils, touching the body afflicted of the world. For Satan oppugneth our faith▪ causeth us to murmur against God: or else so oppresseth our hearts with heaviness and sorrow that we know not what we do, or whether to turn us: and yet is it true that we are sanctified 〈◊〉 redeemed. Notwithstanding this redemption is hidden: but th● temptation is felt both in the spirit and in the flesh. Besides 〈◊〉 this, the world ceaseth not to vex us, the adversaries of the wo●● slander us and our doctrine, and falsely accuse us, seeking a thousand occasions to molest us, yea to root us utterly from the fact of the earth.  
When a man once feeleth these things, his heart trembleth, and crieth: Have mercy upon us O Lord, have mercy upon us. All this is to sow in tears, to go forth and weep, and to carry seed: for so the holy Ghost calleth it. It can not be then but that a Christian must needs be such a sour as must reap not in laughter, but in bitter sorrow and tears. But thou will't say: Where i● then the laughter which is preached to the redeemed, whereof David spoke a little before? In the spirit. For look how much faith thou hast, so much laughter thou hast also. But sometimes this laughter is lost and turned into mourning: yet are we not forsaken. For the promise is sure, that we shall reap in joy. Moreover we must not understand here by sowing, the office of teaching only, as Paul useth it: which sow unto you spiritual things, etc. but it signifieth the life of the godly, with the whole course and all the actions thereof which they take in hand in respect of their vocation. For these are, as it were, seeds of the life to come, which life we enjoy and possess in hope. For our salvation is sure & certain, and the victory over sin, hell, and death is ours, but yet in hope. Notwithstanding so long as we are in this life, we remain always in tears and mourning, 
john. 16.  as Christ says: The world shall rejoice but you shall sorrow, but your sorrow shall be turned into joy. This must we look for, and with this hope must we overcome all sorrows and vexations. For we are in the sight of God like unto wild beasts, whom he suffereth continually to be vexed & coursed of the hunters, so that we never seem to be in safety. For a Christian without afflictions is nothing. We see how he suffered Peter, Paul and all the faithful to be persecuted of the hunters, that is, of the synagogue, the Emperors & Princes, to the end that they might learn to be humble in themselves, & not to be proud.  
Seeing then that all they which will live godly in Christ jesus, must suffer persecution, we must hold fast this consolation, whereby we may, as it were, season these afflictions, namely that the holy Ghost doth here prophecy that we must sow in tears, but biddeth us be of good comfort notwithstanding: for the more plentiful & bitter the tears be, the greater laughter & joy shall follow: like as he setteth forth also a contrary example. The world soweth in laughter, but afterwards it reapeth in everlasting sorrow, anguish & misery. But our temptations & afflictions do here endure but for a little while. Let us therefore patiently suffer in hope that in steed of this painful sowing for so small a time, we shall hereafter reap everlasting joy and blessedness. And this also bringeth great consolation, that albeit our whole life be full of sorrow, bitter afflictions, and a sowing altogether in tears, yet God will suffer no temptations always to continued. But like as storms and tempests have their seasons, and afterwards cometh fair wether, as also after labour followeth rest and quietness: even so experience doth teach us that when our hearts have been vexed and oppressed with cogitations of desperation, mistrust, impatiency before God and the world, for a day, two, or three or else longer, God raiseth them up again with some spiritual comfort. For if temptations should last always, who should be able to endure them, yea we should fall away from God for ever. Therefore our afflictions are tempered with some consolations, that we should know that God will not suffer us to be altogether swallowed up with sorrow. He will correct us, as the Psalm saith, but will not give us over unto death. He suffereth us to be cast down, but he reacheth out his hand to raise us up again. But contrariwise Satan & the world do not cease, with perpetual hatred & insatiable malice to rage against us. 
Psal. 137.  They say: down with them, down with them even to the ground. But God's anger is not such, who chasteneth and correcteth us for our salvation.  
Let us learn therefore to know these things, and that we must suffer afflictions and sow in tears, jest when tentation cometh we be offended as though some new or strange thing were happened unto us, and so fly from God & fall to despair: And let us hold fast this consolation, that our harvest is in heaven, even life everlasting, which we shall reap with joy: and moreover, that our temptations are so tempered in this life that we may be able to bear them, according to the saying of S. Paul: God is faithful, which will not suffer us to be tempted above that we are able to bear, but will give an issue or outscape even with the tentation. Some times in deed it seemeth unpossible for us to endure the tentation or affliction any longer, but God's power is made perfect in our infirmity.  Verse. 6. 
They go (or going they go) forth and weep, carrying precious seed: but they shall return with joy & bring their sheaves with them.  
How could the state of the Church or the passage wherein it walketh under the holy cross be more lively expressed. Whereby we may learn so to arm our minds that we loose not that laughter which by faith we have apprehended: but may increase and wax strong, and feel this laughter more and more in us. For faith and the life of Christians is not hypocrisy, as their whole life and religion is which are shut up in cloisters, which seek to come to perfection by certain speculations of the spiritual union (as they call it): but altogether in vain, as I have proved by mine own experience. For when I did most earnestly by this means seek to attain to perfection, I could never feel any ●ast thereof. Wherefore it is nothing but deceit and hypocrisy. But the Christian life is that which is here described, that is, to be exercised with temptations and afflictions under the cross, and to apprehended the word. This is our true union with God, which consists in practice: In the which union we must daily increase, because of the flesh, the world & the devil, which do exercise us with continual temptations. For except in these dangers we have recourse unto the word & prayer, we are go. The cross therefore is the mean wherewith God will have us, not swallowed up and consumed, but exercised, that we may daily grow more and more towards perfection.  
Moreover, concerning the text, it forceth little whether you take this verse as a repetition of that which goeth before, or whether you divide them, & refer this verse to the consolation of this present life, and the former verse to the consolation of the life to come. Notwithstanding it seemeth to me that the intent of the Prophet is here, properly to signify that afflictions do not come unto the faithful once only and no more. For although consolations are now and then intermixed, yet one tentation followeth an other: so that all their life is in a manner nothing else but a continuance of temptations. So hath it always been that when one heresy was overcome in the church, an other hath sprung up: when one tyrant by the hand of God hath been oppressed, there hath risen up an other. So privately also God's children do feel that one tentation, one affliction or desperation being overcome, an other followeth, and the end of one trouble is the beginning of an other. This continuance of the cross he seemeth also to express by this repetition, when he says: Going they go forth, For there is no end of tears before we go down into the grave.  
Where the Interpreters have translated: Good or precious seed, let them that are learned in the Hebrew tongue, see to it: for the figure is to far fet. He seemeth rather to signify a prolonging or deferring of time, so that he expresseth a continuance of temptations, whereof I spoke before. The sense and meaning than is, The seed which they carry is long deferred or prolonged: As if you should say: They live a painful, sorrowful, and a tedious life. Day by day they are exercised with new troubles and afflictions, which follow them without ceasing. So that this seed thus prolonged and carried for a long season, is nothing else but temptations continuing and succeeding one after an other, one still following upon an other. But what is the end of this continuance? Even this, that they shall possess eternal joy and felicity. As the author of the Epistle to the Hebrews doth notably declare. No chastising (saith he) for the present time seemeth to be joyous, but grievous (here you hear of tears): but afterward it bringeth the quiet fruit of righteousness unto them which are thereby exercised (here you hear that they shall return with joy). Albeit then that this seed is prolonged and deferred, yet is it not so for ever: but the joy that shall follow is everlasting. Thus the kingdom of Christ consists not in the power and riches of the world, but in eternal redemption, which we must attain unto through great afflictions and infinite crosses. Wherein notwithstanding we are supported by the word and prayer, until we come to the fullness of our salvation in the kingdom of heaven.   

The 127. Psalm. Except the Lord build the house, they labour in vain that build it.  

The argument of the Psalm.  This Psalm beareth the title of Solomon, and in deed it seemeth that Solomon was the author thereof. For Solomon in all his books showeth himself to be a political teacher, and handleth not the principal article of his father David as touching justification, or as touching Christ the heir and offspring of David: but he treateth of those things wherein he himself was exercised, and whereunto he was appointed of God: that is to say, of things pertaining to civil government. And this he doth in such sort, as in political matters no Philosopher did ever teach. For he applieth all civil government unto faith, & whatsoever is done either in the common wealth or household affairs, the same he referreth altogether to the divine & spiritual government, which other writers, whether they be Philosophers or Orators, do not. For albeit both laws do teach, & reason also doth show by what means a common wealth or a family may rightly be governed, yet do they not teach from whence the success thereof must be looked for, that the things which are well devised, may prospero & take good effect. For reason knoweth but only the material and the formal cause: the final and efficient cause it knoweth not: that is, it knoweth not from whence civil and household government cometh and by whom it is preserved, or to what end it tendeth.  
Aristotle, 
Aristotle and others, how and wherein they err.  Xenophon, Plato, Cicero and others, although they written very well of civil government, yet do they not teach the true efficient and the final cause thereof. For they think public peace, honesty and glory to be the final and the principal cause. And the efficient cause they make a wise man or a prudent Magistrate, or (as they term him) a good man or a good Citizen. But we shall hear Solomon disputing far otherwise. For they have and do follow only the judgement of reason: but he hath the holy Ghost which teacheth him the final and efficient cause of civil and household government. He hath also reason and experience: for he governed both a common wealth and a family. Wherefore he is taught, not only by the holy Ghost, but also by experience, to speak as he doth. For he was occupied in great affairs, and had experience of high and weighty matters. And we aught the more highly to esteem of this Psalm, for that it is written of so excellent a man concerning true political and household government. Which Psalm, although it be but short (for it containeth but only six verses) yet is it full of singular doctrine. And as for the formal and material cause, he toucheth them not. For he seethe that there are houses already, there are common wealths well ordered and also furnished with good laws and Magistrates. But is that enough? Not forsooth. For the two principal causes are yet lacking. For as touching the formal cause, it may be that the Gentiles had better laws than the jews. And as touching the material cause, it may be also that some Magistrates among the Gentiles were better than they which were among the people of God. But these are but only the matter and the form.  
We must go further therefore, 
The principal causes of the good government of common wealths and families.  and seek to know the principal causes of common wealths and household government, who it is that maketh a common wealth and family, also to what end he ordaineth the same. These causes the Gentiles & natural reason do not know. For reason beholdeth but only the matter and the form, and because she knoweth not the efficient cause thereof, she goeth about to govern common weals and families according to that end which she herself doth imagine. Therefore she is deceived and all her policies and devices come to nought. So Demosthenes taketh upon him to rule the common wealth of Athens: 
Demosthenes.  he maketh himself the efficient cause thereof, that is, he goeth about to govern it by his own wisdom and policy, as a wise man. To what end? Forsooth to establish public peace and tranquillity, to win glory and quietness to himself and his country, and to the end that all things may come to pass as he by his own policy and wisdom hath devised. But God, who hateth proud devices and presumptuous enterprises, worketh far otherwise. In the matter then and in the form there is no default, but in the efficient cause the wisest man of all is deceived.  

Cicero.  The same happened to Cicero in the common wealth of Rome. And the same also happened to julius Caesar. 
julius Caesar.  Now therefore cometh this teacher Solomon, which hath a far other manner of spirit joined with great experience, which teacheth who is the author and the end, 
The efficient cause of the true government of conmon wealths & households.  that is to say, the efficient and the final cause of civil and household government: For he comprehendeth both, and teacheth that he which would happily govern a family or a common wealth, should not make himself the principal cause thereof, for than should he overthrow al. For in both kinds of life a man shall find many troubles, which will vex and torment his mind, drive him to impatiency, 'cause him to despair and to be weary of all together, yea and to say that Satan brought him into those calamities. And not without cause: For why doth he presume to take upon him such a government, as is far above his power. So Demosthenes being oppressed with many troubles in the common weal, said that if there were two ways set before him, the one leading to the common weal and the other to death, he would choose the way that leadeth unto death before the other. Likewise it happeneth in household government. 
The abuse of matrimony and household government.  He that entereth into matrimony promises unto himself all easy & pleasant things. He thinketh it an easy matter to frame his wife, to bring up his children and to order his family as he himself doth imagine. When these things prove contrary to his expectation, & either his wife is disobedient, his children stubborn & unthankful, his family negligent, or his neighbours troublesome & unquiet (for the troubles of matrimony are infinite) he becometh unpatient, 
The burdens of matrimony are infinite.  & beginneth to complain, saying that if he had known thus much before, he would never have married a wife. Thus doth the foolish man bewail his state and condition. But what kind of life is there under heaven wherein thou shalt live without troubles? For where so ever thou livest, thou must needs be in some part either of the politic or household government. Wherefore thou must so arm thyself, that thou mayst overcome these troubles, and learn to apply these things to an other cause without thyself, which is stronger than thou art. Now, the holy Ghost alone is that instructor which teacheth us to cast ourselves into the bosom of the divine majesty, & to trust in him, and so in his name to marry a wife, to govern our family, to rule the common weal, etc. Which things if they have good success, it is well: If not, yet is it also well notwithstanding. For this is the will of God, that when he hath once called us either to any public office in the common wealth, or the governing of a family, we should with invocation and prayer abide and constantly continued in the same.  
And this is the principal doctrine of this Psalm: which the Papists sing in all their temples, and yet of all men they lest understand those things whereof it treateth. For they fly both civil and household government, and yet are they drowned in both: yea not man is there in more busy than they are. For the Pope & his religious rabble have taken upon them most impudently to govern great monarch and Princes, and the cases and controversies of matrimony have been judged and determined by officials and Commissaries. Also they have ruled by their private & auricular confession both families, kingdoms and Empires. Thus it came to pass that both kinds of life were in a manner utterly abolished. For they condemned all those that lived under the civil government and in matrimony, 
The Papists did condemn civil government & matrimony as worldly kinds of life.  as secular or worldly kinds of life, and counseled them to enter into monasteries & to their monkish religion: like unto the heathen Philosophers, which commended the private & solitary life above all other: that is to say, that kind of life which hath to do neither with matrimony nor any affairs of the common weal.  
This wicked life of the Papists & the heathen Philosophers God condemneth in the holy Scripture, wherein we see, to our great comfort, that there was never yet any holy man which hath not been exercised in the affairs either of politic or household government. For God did thrust into the courts of Princes most excellent & holy personages, as Helias, Heliseus, Esaias, Daniel, etc. I say nothing of the holy Kings, as David, Solomon, Ezechias & others. God would also that john the Baptist should be a Courtier and of the kings counsel, 
Mark. 6.20.  as the text says: When he heard john he did many things. So the Lord hath always exercised his Saints and holy servants with the affairs either of civil or household government, Christ only excepted, who was the wisdom of the father. He neither married, nor bore rule in common wealth. For it behoved him to be a singular parsonage above all others, and yet he honoured both kinds of life, that is, both marriage and civil government.  

The idle bellied Monks would have nothing to do with civil or household affairs  The life therefore of the Monks, and the whole rabble of the popish religious orders is altogether devilish, in that they will have nothing to do with civil or household affairs. And in deed they do wisely, which seek rather to live in ease, quietness & pleasure, with the name and opinion of holiness, then to be turmoiled and vexed with the miserable cares and calamities whereof the life of man is full. They choose that which is most sweet and pleasant, and leave the dregs, the great cares and troubles of bringing up children, of guiding a family, of governing the common wealth and such like, unto others. Like as also with their hypocrisy they have deceived the whole world, and so snared the consciences of those which lived either in matrimony, or in the politic state, that they executed those functions and duties against their wills, 
The Monks could neither teach nor comfort men in their necessities.  whereunto they were called of God. For if a married man or a Magistrate complained unto them of the troubles either of their household or civil affairs, they did not only not comfort or encourage them patiently to bear those burdens, but persuaded them to forsake those godly kinds of life and to enter into Monasteries: yea they went so far, that when they died, they buried them in a friars cowl. They known not that matrimony and civil government are ordained and created of God. They knew not that such should rather have been exhorted to patience, comforted and taught that God had appointed them to live in the state of matrimony and to serve the common wealth, that their vocation was of God and pleased God, and therefore they aught not to have forsaken these kinds of life, but if any troubles happened they aught to have born them patiently for God's cause, & to commend themselves and their affairs wholly unto God. Thus should men's consciences have been instructed and comforted. But this could the Papists never do. The cause whereof is, for that they have no practice or experience of these matters: they have but only an idle and a naked speculation thereof, and moreover, they are destitute of the holy Ghost. But Solomon hath both the one and the other: that is to say, experience both of politic and household government, and also the holy Ghost. By these schoolmasters he learned that the affairs of men cannot be governed by their own policy and wisdom, but that all things are ruled and guided by the wisdom of God.  
Naaman Syrus brought unto the common wealth, 
Naaman Syrus.  not only great wisdom, but the text says, that he was given for the deliverance of Syria: that is to say, his great wisdom had been unprofitable if God had not given good success thereunto. So if any man become a good Prince or a good Magistrate, he hath not this by the gift of nature, by his good bringing up, or by learning, but it is the singular gift of God. And this doth experience afterwards teach, when things come oftentimes to pass contrary to man's expectation. The same happeneth also to the married man. For how often do his devices and purposes come to nothing? True it is therefore that is commonly said, man purposeth but God disposeth: 
Proverb. 16.  and that which Solomon says, The heart of man purposeth his way, but the Lord guideth his steps. Thou art in distress and devisest with thyself by what means and policy thou mayst bring thyself out of trouble: but thy purpose is disappointed & by the same devices and policies whereunto thou diddest trust, thou hurtest thyself and overthrowest thy own cause. This bringeth great impatiency. Learn therefore that by thy own wisdom & policy thou art notable to rule thy own body: Now then shouldst thou be able to govern the bodies and the minds of other in any one house, city or common wealth? 
jerem. 10.  As jeremy saith: The way of man is not in himself, neither is it in man to walk and to direct his steps. So this body which thou bearest about is not in thy own hands.  
This is the true manner of teaching as touching civil and household government, 
Doctrine concerning civil & household government.  namely to show the efficient and the final cause thereof. And this doctrine is so much the more necessary, for that we are all under the one of these two governments. For although thou be not a married man, yet must thou needs be in some part of the household government. For either thou art a son, a daughter, a servant, or thou hast servants or neighbours, or else thou are in some place and calling in the house or in the society of men. Now, it cannot be avoided, but that many things will happen unto thee in thy vocation, both tedious and grievous. Wherefore thou must learn how to behave thyself in these kinds of life, also from whence they come, and to what end they are ordained. But of all others, they have most need of this knowledge which are placed in authority or any kind of life above others, to whom it belongeth to rule either in the common wealth or to govern a family, that they may know what is the end of their rule & government.  
This Psalm therefore properly pertaineth to Salomons Ecclesiastes, and not only containeth the same doctrine, 
This Psalm containeth the sum and effect of the book of the Ecclesiastes of Solomon.  but in a manner the same words also. In Ecclesiastes he says: I have seen vanities: that is, I have seen that there hath been no success either in household or in politic government, but vexation of spirit was in them both. Wherefore there is nothing better for a man then to rejoice in God, and to do good in his life as much as he is able. This Psalm therefore seemeth to be, as it were a brief sum of that book, 
Eccle. 2.12.  whereby he teacheth both what is the efficient cause of politic and household government, and also to what end they must be directed. He teacheth that we are but God's ministers and workmen, and are not the efficient but the instrumental cause whereby God worketh these things. As Wisdom itself saith: By me kings rule. So the father is the instrument of generation, But God is the fountain and author of life. Likewise the Magistrate is but the instrument whereby God maintaineth peace and politic laws. The husband and wife are the instruments whereby both house & goods are preserved. The knowledge hereof bringeth great consolation. For if matters fall out otherwise, or if we do not attain to the end whereunto they were appointed, we may say't I am but an instrument, and these things are not in my power, but are governed of a greater and an higher power. Wherefore if my wife dye, if my children dye, if any other trouble, affliction or calamity happen, say: These things are not in my hand, I am but only as an instrument, I do all that I can, I labour and travel, I am careful and vigilant, but the Lord in whose hands all these things are, give good success or else all my endeavour, all my travel is in vain. For if the first cause be lacking, the second cause can do nothing. And thus teacheth this Psalm as touching the efficient cause.  
In like manner it teacheth also concerning the final cause: 
The final cause of civil and household government.  Whereby we may understand that all things are the mere gift of God, and pertain to the glory and the service of God, & not to our own glory and our own pleasure: So that we aught to say, thus hath the Lord done: he hath given this happy end: To him therefore be praise and glory for ever. Amen.  Verse. 1. 
Except the Lord build the house, they labour in vain that build it.  
These are words of great force and power, whereby he generally condemneth all our labour & travel, declaring that it is not the efficieut cause of those commodities for the which we travel. Here view and consider all the histories, both holy and profane, of all nations, and you shall see that God gave such a gift unto many, that they began to rule both common wealths and families with great commendation. But when they saw that there followed no good success, they were utterly discouraged, & often times for their great care & travel, they gained nothing else, but extreme ingratitude. 
Many wise and politic governors, deserving well of the common wealth, have been evil used, condemned and cast into exile.  How many excellent men in the common wealth of Athens, how many among the Lacedæmonians, how many in the common wealth of Rome were condemned & cast into exile by unthankful citizens? Yea this is generally the condition of all men which in their vocation, whether it be private or public, endeavour to live uprightly, and carefully travel to do good in the common weal, that they being hindered by the malice & deceitful practices of others, ran never bring to pass that they take in hand. For Satan deviseth so many lets, stirreth up so many enemies, such hatred & conspiracies against them, that either they are overcome with impatience and so cast away all care of the common wealth, or being moved with great indignation, they become cruel against those whom they see to withstand their proceed. Thus either of a desperate mind they forsake all, or with cruelty and tyranny they will rule all. 
We must walk in the mid way, and keep a mean.  But let us learn to keep a mean: and if God have called us to the government of a family, let us say: O Lord, thou hast given me a wife, house, and children: Over these by thy authority I am made a ruler. I will do therefore what in me lieth, that all things may be well governed. If they have not such success as I desire, I will writ, Patience. But if they come well to pass and take good success, then will I say, thanks and praise be unto thee O Lord It is not my work●, but thy gift alone. And even so must he do which is called to any office in the common wealth, which hath far more need of this holy counsel, because of the great troubles and travels which he must sustain. He that is able thus to do, shall live quietly in matrimony and in the government of the common wealth and shall enjoy the comfort and tranquillity of heart and conscience in the mids of all dangers and calamities.  
Wherefore this I often teach, and this counsel I give, that such as enter into any office in the common wealth, 
They that enter into any public office, or into matrimony, must begin with invocation and calling upon God.  or into matrimony, should begin with invocation of God's holy name and prayer: So that who so ever would marry a wife, should earnestly call upon God and crave his help, that he would, not only give him a good wife, but also that he would govern and direct the whole course of his life. For when this is neglected, he marrieth a wife upon hope that he shall have such a one as his new love doth imagine. But afterwards, when it falls out otherwise, so that he finds some fault in his wife, or else some other trouble happeneth, then either he becometh a lion in his own house (as Solomon says) and is sorry for that he hath done, or else neglecting his family, he goeth one way and his wife an other, and so he wastes all that he hath. For when he seethe that all things which he thought should have had most happy success, fall out clean contrary to his expectation, he rageth and layeth all the fault in matrimony, but most wickedly. For thy fauk and thy folly it is, which so dost, since thou will't needs be the efficient cause of the governing and guiding of thy family: which thing God hath not given unto thee: For thou shouldst have been but only the instrumental thereof.  
Wherefore submit thyself rather to an other master and governor and say: O Lord, teach thou me, that I may rightly govern my family, execute my office in the common wealth, etc. Rule thou and he thou my helper, 
Godly Magistrates and married folk how they aught to use themselves.  that I offend not: for I will do that in me lieth. If it take good success, I will acknowledge thy gift, thank thee and praise thy name. If it succeed not, yet will I bear it with patience. For thou art the first cause, and I am but the second cause: thou art the creator, thou art all in all and workest all, and I am but the instrument. If we with heart and mind thus prepared would seek to govern, all things would prospero and happily proceed. But now, whether you behold the Magistrate or new married people, you shall see great presumption. For they so begin all things that they take in hand, as though it were impossible they should come otherwise to pass than they themselves do imagine. They begin as though they were the first and the efficient cause, and appoint such an end to their devices and enterprises as serveth to their own glory and pleasure. But God saith. Thus shalt thou not do, for then shalt thou perish. And worthily: For they are rebels and blasphemers which will presume upon that which belongeth to the first cause alone. For when either the pen will teach the scribe how to writ, or the axe will teach the carpenter how to square his timber, nothing can be well done. And even so is it in this case, when we will take upon us such government as belongeth to God alone. It is expedient for you to consider the examples of this great folly, which are to be seen every where abundantly in Prince's Courts, in cities, and families. For thus do they think: I am the author and master of this family, this policy, this government, etc. Most worthily therefore are they troubled and vexed when there followeth no such success as they looked for. And hereupon followeth (as I said) either a miserable confusion both in household and politic government, or else plain tyranny. So in matrimony, if neither the husband will bear with his wife, nor the wife will give place to her husband, not only the mutual love and concord in matrimony is broken, but also it so falls out, that the husband is changed into a tyrant, or else he neglecteth and forsaketh all together.  
What must we here do? The Pope answereth and giveth this counsel, that we should fly into some solitary place, or into some monastery. Not so, says the holy Ghost: This is not the counsel of God, but of the devil. But thus do thou. Consider that thou art God's instrument, & believe that there is yet an other magistrate and principal governor of the house, 
The principal master of the household & magistrate is God.  whose name is the Lord Except he be the principal cause, it shall follow, as this Psalm says, that the house shall not be builded, and that neither politic nor household government shall prospero. So must we judge also of the final cause. If thou wilt refer all things to that end which thou hast imagined, and thinkest that thou shalt not be deceived, thou errest, as experience teacheth. One man taketh upon him an office in the common wealth, to get estimation and dignity, and finds the contrary. An other by matrimony seeketh pleasure, seeketh a beautiful and obedient wife, but he is deceived and proveth also the contrary. And well worthy. For why dost thou presume to rule either in politic or household government as a God, and thinkest that thy wisdom and thy policy are able to govern these things, and that thou hast no need to lift up thy eyes to him which is above and to desire his help? When thou seest therefore that afterwards it falls out otherwise, than dost thou learn to sing this Psalm. Except the Lord build the city they labour in vain that build it. Before thou thoughtest that there was no other Lord or governor besides thyself, of whose help thou shouldst have need to govern thy house. Others which are not come to this knowledge, either are at continual debate with their wives, or else they forsake both wives & families and fly away, Worthily, worthily, justly and by the just judgement of God thus cometh it to pass. For why dost thou being but vile dung, presume as a God, to take upon thee that heavenly government, that (I say) which is above nature, with a natural affection and earthly mind? Thy climbing and presumptuous spirit therefore God justly confoundeth. Why dost thou not rather say on this wise: Lord thou hast given me a wife, children, a family: assist me and help me: Govern thou and guide them, or else in vain is all my travel. Now, for as much as the holy Scripture teacheth us, and experience also agreeth thereunto, that without Gods help all is in vain that we take in hand, therefore we aught not to be ignorant of these things.  
They labour in vain (says he) which build it. The cause is this, that either they become tyrants, or else desperate & forsake all together. So cometh to ruin both politic and household government. Now, what madness is this, so to rule, that either thou or thy family must perish? Why do we not rather as the holy Ghost here teacheth us, that we may preserve both? Which is, if we learn to know the principal cause and the true master and governor of the house, 
God the true master of the household.  if we call upon him, trust in him and say: Thou Lord hast created me to be a ruler of a family, and hast given me those things which pertain thereunto. But this burden is to heavy for me to bear. Therefore take upon thee my charge O Lord, govern thou in my steed: be thou the master of the house, for I will humbly give place unto thee. Then will God hear thee, and he will say: All this will I do, so that thou canst be content if any thing happen otherwise then thou dost desire, willingly to bear it and with patience to overcome it, and not to despair of the end and good success thereof, forsaking thy vocation to the which I have called thee. For since thou dost call upon me, and dost thankfully acknowledge those things which I have given thee, therefore will I preserve thee and thy family. Wherefore if troubles happen, somewhat thou must bear, and yet must thou not therefore fear that all things will come to ruin. What state or government was more miserable than the government of David? 
David's household government most miserable.  and yet it continued until Christ was born and came thereof. Wherefore, what things so ever seem to be lacking, do thou also commit and commend the same unto me as the Creator and principal governor of all.  
So teacheth this verse, especially concerning civil government. And here mark the behemencie of these words: they labour in vain. For hereof cometh either cruelty and tyranny (as is said) or else a confusion of all things, and either they forsake their office and vocation, 
They labour in vain that labour without the Lord.  or else they presume and will rule all alone, they will labour without the Lord, that is to say, they will rule by their own wisdom & policy and will be the principal and efficient cause. Therefore Cicero, julius, and others most excellent, wise & politic men were overthrown: which notwithstanding if all things had had prosperous success, would perhaps have fallen into tyranny. For such as are in authority and govern with great success, are not lightly void of tyranny.  
Now, 
To build.  as touching the grammatical sense and meaning of the words, I think you know that to edify signifieth not in this place to gather together a heap of timber and stones, but generally all that pertaineth to the house and the whole family, as to rule and govern, to marry a wife, to beget children, to bring up children, to nourish the household, to provide things necessary for the same, etc. So that the building is here taken for the house well ordered, 
The building  where are good parents and fruitful, which live in great love & concord together, which have obedient children, whereof springeth up godly youth and then good men. This is the house builded of parents, children, and a well ordered family: which is a singular blessing and gift of God. But otherwise men so live that albeit the master of the house command never so much, yet is there none that will obey him. And this is a ruinous house and a miserable government.  

To labour.  Thus to labour, is to weary thyself: and so to govern in all things after thy own will, wisdom, and policy, that no fault be committed, that every one in thy family do his duty in all points diligently and uprightly, that thou sustain no loss or hindrance in thy goods or otherwise, thus to govern (saith he) is not to save and to preserve, but to destroy & cast away. What way then must thou take that thy labour be not in vain? 
To labour in vain.  Even this, cheerfully & gladly to do what in thee lieth with all thy strength, wit and policy, committing thyself and thy, with all thy affairs unto God, and to trust in him, who made thee a husband, gave thee a wife, children, a house, etc. If all things prospero and happily succeed, give thanks unto God, who with these gifts hath so blessed thee. If any thing happen otherwise, overcome it with patience what so ever it be: and thus think with thyself, that God trieth and proveth thee, whether thou take him to be the true master and governor of the house, from whom alone come all good things: or whether thou dost attribute the same unto thy own wisdom and policy. This is therefore the true wisdom of the holy Ghost, that neither can the house be builded, nor the city kept by the endeavour, wisdom, power or strength of man.  
But in vain are all these things taught, and are as a tale told to a deaf man. For the world being both blind and deaf, doth, as always it is wont, that is to say, clean contrary to this doctrine. Wherefore this Scripture is set forth for the instruction of that little number which are godly and believe in Christ: which suffer themselves to be taught and instructed in the Lord Others embrace the pleasures of this world and worldly things, and think they belong to them alone, and may be governed by their wisdom and policy. Therefore it cometh to pass, that they gain nothing thereby but vexation and misery, and in the end confusion and destruction. And albeit hereof they have continual experience and hear it daily, notwithstanding they are never the better.  Verse. 1. 
Except the Lord keep the city the keeper watcheth in vain.  
Like as before he called the house such things as pertain to to the house & household government, & matrimony itself: so here he calleth the city a common wealth, whether it be a kingdom, a dukedom, a city, or else any common society, be it great or small. Now, albeit these things seem, according to the flesh, to be under our government, yet are they in deed far above our power. And every godly mind must be taught to know that in some part of this government either private or public, he is as an instrument of God. Wherefore we must look unto God, and assure ourselves that all things are wrought, all things come to pass by God's only providence and appointment, above and beyond all that we can think & imagine. He that will not believe this, shall receive the reward which is here set forth: to wit, that all his endeavour, his counsel, his policy, his wisdom and all his labour shall be in vain.  
He saith not: 
The good government of households and families, is the fountain and headspring of the common wealth.  Except the Lord build the city, as he did before of the house: but he saith: Except the Lord keep the city. For when the house is well governed, then shall it go well with the common wealth. For household government is the fountain of the common wealth. If father, mother, husband & wife be lacking which should bring forth children, nourish them and bring them up, there can be no common wealth. Of a house therefore is made a city, which is nothing else but many houses & families, of cities is made a dukedom or a shire: of dukedoms or shires is made a kingdom, which joineth all these in one. 
Household government was begun of God in Paradise.  Of all these, household government is the fountain & headspring: which was begun of God himself in Paradise, where he said: It is not good for man to be alone: Also, bring forth fruit and multiply. Solomon therefore doth not here teach how common wealths should be planted & laws ordained. For these were graffed in nature at the beginning: For so saith the text: Let us make man after our own image: And afterward he expoundeth what is meant by this image. Rule you over the fish of the sea, and over the fowls of the air, and over every beast that moveth upon the earth. Here it appeareth that at the beginning there was planted in man by God himself, a knowledge of his creatures & a law how to rule & govern them, a knowledge of husbandry, of physic, and of other arts & sciences. Afterwards men of excellent wit, by experience & great diligence did increase those gifts which they had by nature. And this is but the strength of human wisdom created in man at the beginning in Paradise. Wherefore the holy Ghost careth not for these things: only he doth approve them as excellent gifts and treasures necessary for man's life, 
Arts and sciences and such other gifts God approveth as necessary for man's life otherwise he regardeth them not, & therefore man hath no cause to glory in them.  and saith: All these things are of my creation. Moreover he goeth about here to raise up the blind and decayed nature of man, and to call us from all trust and confidence in flesh, to the end we should not attempt any thing above our power, nor attribute any thing unto ourselves. For by the fall of Adam nature is so corrupt, that it cannot see the good gifts of God to be gifts in deed: but the politic head thinketh that he enjoyeth all things by his own wisdom and policy: he looketh not upward, nor glorifieth God, but saith: this have I done. But this doing is in deed an utter undoing.  
Wherefore, seeing that common wealths and families are ordained already, seeing that laws, arts, and sciences by the ordinance of God were at the first created together with man: the nature of man doth wickedly abuse them in that it saith: I will do, I will govern, and I will bring these things to this end, to this perfection, whereby I will procure mine own quietness, glory and pleasure. With this presumption of God is highly offended, and therefore he giveth no success thereunto. And good cause why. For as he made the Sun that thou shouldst have the use of it, and not to the end thou shouldst rule it: so he gave thee ground that thou shouldst till it, but not to the end it should bring forth what and how much thou wouldst have, but what and how much he would give. So he gave thee wit, reason, a wife, a family and other things. But this is evermore the perverseness of man's nature, corrupt through the sin of Adam, that it will not acknowledge the gifts of God. Of God's gifts it aught to say, with thanks giving, This I have received, but proudly & blasphemously it says: This I have done. It aught to say: This hath my Lord God given me: but it saith: this have I got, & I will govern & maintain it by mine own wisdom.  
It is the Lord then which buildeth the house, which giveth ● wife, children, living, which keepeth the city, giveth public peace, maintaineth laws, etc. Wherefore these words Except the Lord, should be written with great letters, yea with golden letters, because the nature of man fighteth against them (and that through the sin of the fall of Adam) in that we attribute all things unto ourselves: and those things which we aught to ascribe unto God, we take and enjoy as if they were our own. And to this Satan also stirreth up our corrupt nature, which of itself is inclined thereunto. Wherefore it followeth that our devices and enterprises are void of all good success, and we ourselves are never quiet. If this vice of presumption were not, we should find much more quietness and have better success in all our doings. For God would say unto us: Thou takest me for the only creator and giver of those things which thou enjoyest: therefore will I bless thee .. But because we do not so, he overwhelmeth us with many miseries and calamities: he letteth the devil loose, & setteth hell open (as it were) against us: so that in household government great troubles are stirred up, and in the common weal wars & manslaughter. For since we will not hear him teaching and warning by the word, he will teach us with scourges & with our own calamities, that like unto the Phrygians we should learn to be wise by our own harms, and know that we are not Lords & governors of these things. 
The words of Cicero.  So Cicero at the last was compelled thus to say: Alas, I was yet never wise. And yet some time I was esteemed to be that which in deed I was not: but in vain. O people of Rome, how much hath thy opinion which thou diddest conceive of me, 
Mark what it is to rule and govern without God.  deceived thee? For he so governed the people of Rome by his own wisdom and policy, that at the last he lost his head. This is our corruption (which we have by the first and original sin of Adam). When we will not acknowledge the Lord giving and governing, but do all things without his fear, and with a trust and confidence in our own strength. So in household government it falls out that he giveth to some proud young man a fair wife, which is either a harlot or else unapt to all good housewifery & household affairs, whereby she is a perpetual burden unto her husband. The like happeneth also to Princes, rulers and Magistrates in the common wealth: so that none can wind themselves out of those troubles which by their own folly they fall into. A worthy plague and punishment. For why will they have God to be a giver, when they themselves will be the builders and governors? But the world, although it hear these things, neither careth for them nor yet believeth them.  
These words therefore are spoken only unto the godly: Except the Lord keepeth the city the watchmen keep it in vain. As if he said: The Lord is the keeper, and if he be not present, what so ever is done in the common wealth, is but in vain. When I was a student at Erford, I heard this saying of a certain wise and learned man called Martinus Sangerhaufen: 
Martinus Sangerhaufen.  that Erford should continued invincible as touching riches and strong munitions: but the time should come when that strong and rich common wealth should lack men. This was a wise saying. Whereby he signified that common wealths are not maintained through wealth, riches and power, if godly & expert governors be lacking. Let men build them as much as they will, and let them fortify their cities if they can with iron walls: let them heap together mountains of gold, yet shall all these things be but in vain without godly governors, First of all therefore this must God work, that the citizens and people may be godly and fearing God: Moreover that the Magistrates may be both godly and expert men: Also that the Princes and higher powers may be such as serve God & fear God, & such as love & reverence his word. These are true, strong & mighty fortifications of kingdoms & common wealths. 
The true munitions and fortifications of commonwealths.  When God hath given these munitions, then may men devise also strong walls & ditches. But because this is not done, therefore kingdoms and Empires are overthrown one after an other. And I am of this opinion, that Empires, kingdoms, & common wealths had prospered & continued much longer, if monarchs & Princes had omitted this pronoun [I]: that is to say, if they had not been proud through the confidence which they had in their own strength and wisdom. But now, when the King of Babylon Nabuchodonosor lifting up himself in pride & presuming of his own strength said, 
Daniel. 4. The cause of the destruction of great kindoms & Monarchies.  This have I done, he lived seven years together with grass, and wandered in the fields, like a brute beast. So the kingdoms of the Persians', of the Grecians & of the Romans were destroyed and brought to naught, When they vaunted, & gloried in themselves saying: I have done, by and by followed, I am undone. Behold and consider all the monarchs, Princes & commonwealths that ever were, and you shall see that when they added to their acts & enterprises this proud brag [I have done] they were destroyed, because they shut God out as a fool through this presumption and set themselves in his place. Thus all the wisdom, policy and strength of man faileth and cometh to nothing. We also at this day should not lack walls and other munitions, if men were not lacking: Of whom there is now great scarcity: And they which govern & are in authority, they specially cannot be centent with their own state, but swell and wax proud through wealth and power. They trust to their strong munitions and fortifications, as though it were unpossible for God to overthrow and beat in pieces even iron walls and mounteyns of gold.  
I say not this as though cities and common weals aught not to be defended and fortified, laws maintained, and public discipline retained: but this addition we condemn, that they writ in their foreheads this pronoun [I]. This addition [I] God neither will nor can suffer. But because the world can not omit it nor forget it, therefore one kingdom is destroyed after an other, one Prince after an other, and one common wealth after an other. So in Esay Sennacherib glorieth of his mighty and invincible power against God: 
Esay. 37.  Whereupon followeth that notable slaughter of his whole army, and he himself also is slave of his own sons. 
Esay. 45.  Of Syrus also the text saith: I have held his right hand to break open the brazen bars. For there is no force or violence so great, no munition so strong, but God is able to overcome it, how easy a matter is it for him (think you) to bring the wealthiest and richest common wealths in the world, to extreme poverty by war, famine, pestilence, etc. These munitions than must be provided, the house must be built, a wife married, & the household governed. These things the holy Ghost doth not condemn, but would that we should not thereto add original sin. Preserve the creature therefore and use it, but away with that which is thy own, original sin I mean, whereby thou offendest God. The creatures are thy wife, children, family and goods. These are good things and the good gifts of God, the use whereof God hath lent unto us. But thou addest thereto thy original sin, and will't take upon thee to govern them by thy own wisdom, condemning God, and not calling upon him or believing in him who hath given these things unto thee. Thou walkest carelessly in this presumption and sayest: I am he that ruleth these matters: Therefore it followeth as a just plague, that thy wife, thy children and family are disobedient. Much good may it do you master governor, which will presume to rule these matters, not calling first upon God.  
The same also happeneth in civil government. Therefore (saith the Psalm) Except the Lord keep the city, etc. Here the Prophet setteth the Lord against our original sin and against our natural presumption. As if he should say: This say I, that the city is kept in vain except the Lord keep it. But there is an other Lord, an other governor which will rule these matters, that is to say, our wisdom and presumption, which neglecting God, presumeth to govern these great and weighty matters, and excludeth God. And in deed it prospereth some times. But this is a token of God's great wrath when he giveth success to the wicked. 
The success of the wicked.  For it is an offence and a stumbling block unto the godly, and also a snare to many other, which seeking to achieve the like things, take upon them the like government, but all in vain, So Augustus Caesar in governing the common wealth had great success: He escaped the overthrows and terrible ruins of many other Kings as touching his own person: albeit as touching his subjects, his government was most unhappy. Others by his example take upon them to rule the common wealth and look to have the like success: but see how few there be that do enjoy it. These things I recite to the end we may learn that we are not the rulers and governors of these high and weighty matters, civil and household government I mean: much less of the Church of God where all things, without comparison, are of greater importance and of much more difficulty.  

To keep, what it signifieth.  To keep is to bless, maintain & preserve. And here he speaketh not (as I said before) of making and ordaining laws. For those he presupposeth to be established in the common wealth already. But he admonisheth and teacheth the Magistrates to call upon God and to execute their office & duty in the fear of God. And if their labours and travels do not prospero as they would, let them think that God doth it to bridle their presumption and to humble them. For if all things should succeed as they would, it should be an occasion of infinite evils and enormities. But when they see that their wisdom prevaileth not, their policy is disappointed, their power and authority taketh no place, then do they learn by their own experience, that there is an other Lord and master to be called upon and taken as the principal governor of the common wealth, who will help them, will govern for them, and give good success to that they take in hand, that so they may fly to prayer, and say: help Lord, take upon thee our charge and burden, and govern thou for us. Also that they may know they have a large promise, that God being called upon, will hear them and help them. This clause then: Except the Lord keep the city, is against them which call not upon God, but by their own wisdom presume to build the house and keep the city. To them it is said, that they shall labour & watch in vain.  
The keeper he calleth a King, a Prince, a Magistrate. For in a little word he comprehendeth the greatest and highest matters in the world. 
Kings, Princes and Magistrates, the Prophet calleth keepers.  For God is a great & a mighty God, who hath a large mouth, and with small words he uttereth unto us mighty matters, Princes and Magistrates therefore he calleth keepers, which are appointed and ordained to govern common wealths. But they watch in vain (says he) except the Lord himself assist them, and their travels take no such effect as they would: but if the Lord be absent, they do nothing else but torment and crucify themselves in vain. 
To labour in vain.  I have seen some which have tired themselves day and might with continual labour, and yet were they not able to live thereby, They spent no time in idleness, no time in play: notwithstanding they lived miserably with their wives and children. Others pitying their case, admonished them that by this continual ●oyle they should never wax rich. Wherefore they exhorted them to win 
* Industry is such a labour & diligence, as is joined with a provident care, & discretion, in observing of people, places convenient times, with other circumstances, that no labour be spent in vain  industry with their travel: so should they the sooner attain to that which they so painfully sought. For a master of a household in whom there is some industry, can do more with one pewee of gold, than some other can do with two. A woman skilful of household affairs, industrious & provident withal, can live with her family a whole year of those charges, wherewith an other woman not so industrious, provident and discreet, is not able to endure half a year: For industry hath always best success. But they themselves which gave this counsel to those poor men did not see that industry is also the gift of God. Now, the cause why industry so greatly helpeth and bringeth such success to our endeavours and labours, is, for that it observeth the circumstances of people, places, convenient times, & other occasions, that nothing be done in vain nor labour lost. These things he that doth not observe in household and politic government, must of necessity be many times deceived. No marvel is it then if great riches are not able to suffice a man in whom this industry is lacking, 
Labour with out industry hath no good success.  that is, which doth not with discretion observe & consider the circumstances before mentioned. These men therefore gave this counsel, that industry should be joined with labour, because labour without industry hath no success.  
But Solomon speaketh more properly, not that industry, but that the Lord himself is the cause. For even this also is the gift of God, through industry to govern the common wealth, and to do nothing rashly, but to observe all occasions, and to seek all opportunity that all things may be done in convenient time, place, 
Friderike Duke of Saxony a very wise & discrete man.  etc. Such a wi●●ad that noble Prince Friderike Duke of Saxony, Elector. He was in deed a man industrious, who said not all things, who did not all things upon a sudden, which he was able to say or do. He dissembled many things, but in convenient time and place he did more with a word, than many other without this industry could do with power and great strength. Such are they which are, 
Industrious and provident men.  not only painful and diligent, but also industrious, which can wait for occasion and time convenient, when one word will strike and pierce more deeply, then at an other time many sword could do. But this is human and not divine wisdom. Wherefore it is not sufficient to govern such high & weighty matters: but there must be prayer also joined therewith, that the Lord would be present, that he would keep watch and ward, or else shall man's industry be all in vain, be it never so great.  
So teacheth this Psalm as touching the principal cause (whereby all the endeavours, counsels and policies of men are ruled and directed) and keepeth us that we make no confusion or mixture of causes, and that of the first cause we make not the second cause, or else in deed no cause at all. For he did not created things and so leave them (says a certain Philosopher speaking of God, and very well). He did not so ordain matrimony and civil government as the shipwright doth the ship, who after that he hath finished his work, so leaveth it and committeth it to the mariner to be guided as he will. 
God is still present with his creature.  But God is still present with his creature, and governeth both the house and the common wealth. This men do not know, but think that God hath no regard of those things which we do, but leaveth them unto us. Contrary to this profane and wicked opinion Solomon teacheth us, that we should fear God, call upon him, and so take in hand to govern our families and to serve the common wealth, as God hath appointed us, with a cheerful heart. Also he admonisheth us, not to presume upon our own wisdom, policy, power, munitions or riches. All histories are full of examples, and our own experience also doth witness that presumption hath never good success, and yet the world will still be the world, and doth not believe. Wherefore these things are profitable for none but for the godly. But if the world will not hear and obey, let it rage's, let it vex and torment itself, since it seethe and feeleth itself to watch, to labour, to be oppressed with continual toil and travel, and all in vain. And this doth it worthily, justly and most justly suffer. For here it is written, that except the Lord keepeth the city, the keeper watcheth in vain, and this do they reject: Wherefore the Lord also rejecteth them: he will not keep nor build their city, and so what remains, but only in vain.  Verse. 2. 
It is in vain for you to rise early and to lie down late, and eat the bread of sorrow.  
It is in vain (says he) for a man to rise early, to go late to bed, and with great labour to get his living: for so signifieth bread in this place. The Hebrews call it the bread of affliction. The meaning then of these words is this: 
The bread of affliction.  that both in household and civil government all man's endeavour, all his care, study and travel is in vain except it be blessed from above. For by these kinds of speech, 
To rise early, etc.  to rise early, and to lie down late, he signifieth great care and painful travel. As if he said: It is not thy strength, thy care, thy study and endeavour that can make thee rich: but the blessing of God maketh a man rich, etc. God will not give success unto thee because of thy labour, like as he will not give riches to such as are idle and careless. Notwithstanding thou must labour, and yet must thou commit and commend all to God, which blesseth and giveth success unto all.  
But it seemeth (as the text soundeth) that the Prophet here forbiddeth labour, contrary to that saying in Genesis: In the sweat of thy face thou shalt eat thy bread: Also to these words of S. Paul: 
Rom. 10.  Let him ruleth do it with diligence. Here he seemeth to say the contrary: For he pronounceth that to labour, to rise early and to lie down late, to be careful and painful is but in vain, whereas notwithstanding in other places sloth and idleness are condemned. Here you must make a distinction between faith and works, or between the spirit and the flesh. With thy heart thou must trust in God and call upon him: but if thou hast married a wife, or bearest any office in the common wealth, that pertaineth to the old man, to the flesh & not to the spirit, to works and not to faith. Here thou must labour and exercise the outward man: Thou must rise early and lie down late: that is, thou must be careful as touching the outward man, how thou mayst provide for thy family, do good in the common wealth, etc, but thy mind must be free and void of care, for care aught to extend no farther then to the outward man only: That is, the outward man aught not to be idle and slothful, but diligently to do that which he is called unto, in labouring, in studying, in devising, in providing as an instrument: So the hands must labour, but the heart must look upward from labour to the Lord, and crave help of him. So that while the outward man is exercised with labour and travel, the heart of the new man in the steed of care and travel, must f●ye to prayer and say: Lord I obey and willingly follow thy calling. I will therefore do all things in thy name: Govern thou & direct my labours. This consolation is so great, that it can not be expressed. For although no success follow, yet art thou quiet in mind & sayest: Thus it hath pleased God. I am not the principal cause to do what I would, but the instrument cause only, & have done what I could. For like as when thou hurt ●ethy ha●● with thine axe or with some other tool in doing thy works, yet thy hand remains the same it was before and is not cast away: even so, although thy family be disobedient, commend the matter to God and do what thou canst: then shalt thou do both these things so as God will be well pleased: that is, thou shalt rise early and not rise early, thou shall labour, and yet shalt not labour in vain. For as touching the old man thou eatest the bread of sorrow, but thy heart is quiet and at rest in hope of succour and the blessing of the Lord  
These things we daily teach, and yet is the covetousness of men so great, that there is no end of heaping up riches by hook or crook, by right or wrong. Yea they will rather omit the service of God, the hearing and preaching of his word, than any gainful labour. They do not see that while they neglect the word and seek their own gain, they procure unto themselves a far greater loss, which although they do not presently feel, yet shall it come to pass, that their riches which with so great labour they heap together, by God's just judgement shall perish either by thieves, by war, by fire or otherwise: or else they shall never come to the heir whom they do appoint. But in Popery this persuasion was deeply rooted in men's hearts, that if they had once herded a Mass, they believed that what so ever they took in hand that day, should prospero. How great then is our impiety, which do not give that reverence to God and his word, which they gave to their own idolatrous work? yea which prefer our own gain, our wealth and riches above God and the incomparable rich treasure of his word? Wherefore it shall come to pass, that for the punishment of this sin, the world shall be brought to greater poverty, and from day to day there shall be greater scarcity of all things: like as we also do see at this day that there is greater dearth of all things than hath been in times past. What is the cause? Forsooth we rise early, we lie down late, and eat the bread of affliction: We delight in earthly cares, in toil and travel, be it never so painful, to enrich ourselves, and in the mean season we neglect God and his word. Therefore will God heap upon us abundantly both cares and calamities, end that most justly, for that it is which we so greedily seek.  
But I return to the text. In the which you see that household and civil government are wholly committed unto us, but yet so that we must know and acknowledge ourselves to be but God's instruments and Gods workmen: not authors or first causes of these divine matters. Therefore the Prophet thought it not enough to say affirmatively: God himself governeth and maketh the city, he buildeth the house and appointeth the family, but he setteth down also the negative and saith: You do it not. And this is the part of a good teacher. But (as I have said) the world can not abide the negative. For the world saith: This will I, this have I done, and this will I do. It will needs be the governor of common wealths and rule in God's steed. Wherefore it receiveth a just reward in that his enterprises are all in vain and his labours without success: As the Psalm saith: 
Psal. 77.33.  Their days are consumed in vanity: that is to say, they were dead before they could bring to pass that they took in hand. For since they will not believe that God governeth all things, they see their own policy to be but vanities, their labours unprofitable and of none effect. Let every one of us therefore abide in his degree and calling, and let us know that this God requireth of us, that we say: I believe in one God: that is, God will still be God, the creator and maker of all things, and us he will take and accounted as his workmen only, as instruments and not authors or principal causes. But because we covet to be authors and efficient causes, therefore we find nothing but vanity and bread of affliction.  
This sentence must be enlarged and applied to all states and degrees of men, and not only to artificers and men of occupation which rise early to do their work. Not that it is evil to rise early and go late to bed, not that it is evil to be exercised with labour all the day: For these things God requireth of all men, but sloth and idleness is accursed. But we must here put a distinction between labour and presumption. 
Labour is not forbidden, but presumption is condemned.  He doth not condemn labour, but devilish presumption he condemneth, because that we, not contented with our own travel and care, do take upon us also God's office and care which he hath for us: and he will wrist from us his divine power and majesty which we so presumptuously usurp and take upon us: he will have us to labour and not to be idle: For this tentation is naturally rooted in us, that we presume to be as gods. This devilish presumption began in paradise when Satan said to Eve: You shall be like gods, & it always continueth fast fixed in this flesh, so that it can not be suppressed as it aught to be, and as we both teach and are taught, but needs we will be gods. This is therefore a very natural disease and corruption of the creature. Against this presumption, and this care, which pertaineth to the divine majesty alone, the holy Ghost here fighteth, when he saith, that it is not our endeavour, wisdom and policy, but God himself that ruleth these things, and we are but his instruments. But the wicked are never the better, Yea the godly also do offend herein very often. For we are not content with our own state and condition, but we will be governors also, and will appoint the beginning, the mids and the end, as may best serve for our own commodity. Wherefore we tire ourselves with vain cares night and day, as the examples of the whole world do declare. One man purposeth to marry this maiden or that, and in ordering of his house, in guiding of his family to use such ways as he liketh best. But afterwards the matter falls out contrary to his expectation. Now his wife lieth sick, now his children dye, now one calamity or an other happeneth. another man deviseth an exact form of governing of the common wealth: but experience teacheth him that he is miserably deceived. All this is done (and in deed well done) to the end thou shouldst know that God will not suffer thy presumption unpunished, which goest about by thy own wisdom and policy to take from him his divine power and majesty. But if no trouble happen to such presumptuous and careless wretches, it is a manifest token that great and horrible calamities hung over their heads, which at length they shall feel, and shall not escape.  
To be brief, there is no kind of life wherein you shall not see very many things come otherwise to pass then a man would look for. How many things have happened to our adversaries the Papists contrary to their expectation? And of those things whereof they thought themselves to be most sure and certain, what have they brought to pass? So it happeneth to every Magistrate and to every family, that many times they can not accomplish that they take in hand. What gain they then by their policies and painful travels but vanity, in that they torment themselves without any profit, and so spend their lives that there is almost no time wherein they enjoy a quiet mind? So shall you find some Princes to be most happy if they would quietly enjoy those gifts wherewith God hath endued them. And this is the mean whereby they might so do, if they would commend 〈◊〉 unto God. But what do they? They take upon them those things which are above their power and not required of God, and loose that happiness which they did enjoy: and with these cares and travels they afflict and torment themselves even unto death. And worthily. For why do they so arrogantly take upon them those things which God requireth not at their hands, and do not quietly enjoy those things which they possess? 
Eccle. 6.  As Solomon saith: There is an evil which I have seen under the Sun, and it is much amongst men: A man to whom God hath given riches, and treasures, and honour, and he wanteth nothing for his soul of all that it desireth: but God giveth him not power to eat thereof, etc. For if we could be content with those things which we have, and quietly use the gifts of God, and so rejoice with our wife, our children, and families giving thanks into God for the same, and with a good conscience doing our duty in our vocation, what could be so happy as we? But we do that which this verse forbiddeth. We rise early, we lie down late, we torment ourselves, and with sorrow we eat our bread, This is the life of man throughout the whole world, as the holy Ghost here witnesseth. The cause is, for that no man is content with his own state. The benefits which God hath bestowed upon us to use and enjoy, we do mislike. And as we do not way or consider our own good gifts and commodities: so have we a love and liking of other men's, and covet the like. And what have we thereby? Vanity of vanities, bread of affliction, unprofitable care and travel, lying down and rising up in vain.  
Wherefore the godly alone do content themselves with those good things which they enjoy. 
The godly are contented with that they have.  For they know that God is the giver and governor of all good things. Wherefore they labour with an upright heart, and those things which they get with their labour, they use as the gifts of God, & do not presume to be the authors and efficient causes thereof: therefore they have quietness and peace of conscience: And if any trouble happen, they can overcome it with job saying: God hath given and God hath taken away, the name of God be blessed. So can they both use the good gifts which they have, and also overcome all troubles and calamities. The flesh can do neither of these, but is occupied only about such things as it would have, and whilst it seeketh and traveleth for the same, it loseth the good things which presently it doth enjoy: As did Esop's dog, 
Esop's dog which swimming over the water with a piece of flesh in his mouth, snatched at the shadow of the flesh shining in the water, and so lost both.  which in snatching at the shadow, lost the flesh which he had in his jaws, and the shadow withal. This dog therefore is an image of the whole world, wherein you may see, as it were, one master of the household, to whom God hath given a wife, children, a family, substance, etc. These things are the flesh in the dogs mouth. What doth he now? The gifts which he hath, he doth not regard, but afflicteth himself with other vain cares for such things, as he hath not nor shall ever attain unto. But these things can not be learned out of books▪ but experience and practice is the only gloze that interpreteth this Psalm. For I myself also do understand these matters and can teach them unto others. Yet often times it so cometh to pass, that I weary myself with vain labours and travels. The cause is, for that the desire and presumption to be like unto God▪ which is in us▪ and begun in Paradise, can not be utterly shaken of, not not in the Saints and children of God. Now the more a man hath of this original poison, the less quietness of mind and inward peace he hath, according to that saying of Augustine: 
A wise saying of Augustine.  Thou hast commanded Lord and so cometh it to pass, that every unordinate mind should be a punishment unto itself. For like as drunkenness bringeth with it his own punishment, that is to faith, crudity and headache: so an inordinate mind bringeth with it the bread of sorrow and laboureth in vain.  
This is it which I said before, that this sentence is to be understand, not only of artificers, but generally of all men in all offices and callings, that it is in vain for them to rise early, that is to say, to be curious and careful, and to presume of themselves in any kind of life. So the Magistrate rises early when he hath a care that all things may be done as he hath determined. Likewise in all kinds of life to rise early is, when a man hath no quietness, no time of rest from cares and travels, unless he obtain that he seeketh for. But all this is in vain. Hereof have I seen innumerable examples, and you shall see the like if you live. Young men, because they lack experience, do not yet understand these matters. But in time you shall see that in all states and kinds of life, in husbandmen, artificers, the learned, unlearned, Magistrates, Kings, Princes, you shall see (I say) that they rise early, that is, they are careful, they appoint certain ends whereunto they direct all their devices and policies. They make themselves efficient causes, and take upon them to rule all things by their own wisdom. This the Gentiles also did see, and therefore they said that fortune beareth rule in all things. For if wisdom were enough to bring matters well to pass, than Cicero and Demosthenes had not been deceived by their wise and honest policies. If wisdom and strength were sufficient, than Hector had preserved Troy, and julius Caesar the Roman Empire. For wisdom, power, policy, & carefulness was not lacking in these excellent men. They rose early, they lay down late, and did eat the bread of sorrow: notwithstanding they were deceived and miserably perished. Therefore they were constrained to say, that fortune ruleth in all the affairs of men, & that all things are done by chance. For commonly the wiser men they were, the more foolishly they governed in all their affairs. And true it is, that great wisdom overthroweth great kingdoms. And many times (as the proverb saith) wise men commit no small folly. 
Wise men some times commit great folly.  Therefore, although the Gentiles (not lightened by the word of God, but only taught by experience) did confess that the affairs of men are not governed by wisdom and power, yet did they still presume upon their own wisdom and power, and needs they would govern common wealths by their own counsels and policies. But afterward, when they see that there followed no success, they acknowledged their error and attributed all things unto fortune. 
These words fortune, chance, casualty & such like are not used because any thing cometh otherwise to pass then by the providence of God, but for that many things fall out otherwise then we looked for, & the cause thereof we can not see.  But we must not impute any thing unto fortune (except we will call this fortune, when the counsels, the policies and enterprises of the wise and mighty come otherwise to pass, than they themselves did purpose or determine): but to the judgement of God, who after this manner punisheth pride, arrogancy and presumption. For why do they presume to be wise and mighty in those things which are far above the wisdom and power of man, and are not governed but by God alone? Why do they not there use their wisdom and power where as God would have them: to wit, in those things that are under their power? which are mentioned Gen. 2. Worthily therefore are they deceived, and cry out that all things are governed by fortune: but to late, when they have destroyed common wealths and kingdoms. 
* The song of fools to say: I had not thought, or, had I witted.  For this is the song of fools, to say: I had not thought, and so to accuse fortune.  
For fortune is not the cause that thy devices and policies do deceive thee, but thy own folly and the ignorance of God and thyself: First for that thou dost not understand who or what thou art: Again, thou dost not see what the commandment of God is, and how far forth he will have thee to rule & govern. Thou beginnest with to high a note, as the Ass doth, and therefore thou makest an ill end. When thou seest this, thou criest out and sayest: there is no God, there is no providence of God: For wise and politic Princes do not accomplish that which they have most wisely devised and determined: 
Wise and mighty men bring not to pass that they go about.  mighty Princes bring not that to pass, which they are able to do as touching their strength and power. Therefore either God is unjust, or no God at all: for else he would have regard unto wise men, and all things should be done as they have determined. O blasphemous mouth. As though God must be such a God, who when he seethe that thou hast devised and ordered all things wisely, must come unto thee and say: Master governor, you have done all things well: you are a wise man and able to govern without me. But thou presumptuous spirit, whilst thou attributest all things to the wisdom, policy & power of man, where is the glory and the majesty of God? yea where is God himself if thou dost provide, govern, and bring to pass all things? If all things be done by thy wisdom and power, then is the wisdom & power of God brought to nothing. Nay rather let thy wisdom, thy power and thy policy be utterly confounded and brought to naught, that thou mayst learn by experience, that the wiser a man is, the less able he is to accomplish that he taketh in hand, yea the more foolish he is and without all success: On the other side, where less hope is, there God giveth best success, to the end thou shouldst know that the wisdom and power wherein thou dost glory and trust, is nothing, and can do no good, but rather much hurt. Not that God condemneth wisdom and power, for they are the gifts of God given unto men: but this he condemneth, that men of great wisdom & power through the confidence they have therein, do exclude God from all household and civil government, and take upon them to rule all things by their own wisdom and power. So Cicero, julius Caesar, Brutus by wisdom & policy go about to rule the common wealth. They think with themselves: Thus will I do, Who? I Cicero, I Caesar, I Brutus. By what means? By mine own wisdom, policy & power. This arrogancy and pride they do not know to be sin. Afterwards, when they see their wise counsels disappointed, their devices and policies overthrown, they become blasphemers, & think there is no God, or else that God is unjust, which giveth no honour to virtue, no success to wisdom. But why have they no success? Because they pass the bounds of their own wisdom, and are not content that they are set as Lords & rulers over the beasts of the field, the fish of the sea, the fowls of the air, etc: the government whereof God hath committed unto man (Gen. 2.): but also they presume of themselves to rule man like unto themselves, house, wife, children, kingdoms. Empires, and that by their own authority and wisdom, setting God a part, and not ask of him either counsel or secure.  
Wherefore this verse is an image and true resemblance of the whole world. 
The whole world rises early in vain.  For what is all the world else, with all his wisdom, devices and policies, but an early rising in vain. Behold the higher powers, Princes, Magistrates, behold the rulers and governors of families, and you shall see that they rise early, but in vain. From the highest therefore unto the lowest, the Prince as well as the poor handmaiden in the house sing this song: I rise early, I tire myself, and I eat the bread of sorrow. There are very few lightened by God from above, which have the grace to know themselves to be but instruments and God to be the governor, or think the success of their travels to be the gift of God, and not the work and fruit of their own wisdom and policy. All the rest do walk in the arrogancy and presumption of their own hearts, and as though they were Lords and rulers over all things, they attribute all unto their own work and wisdom. And what gain they hereby but utter ruin and destruction? So Cicero, Demosthenes and other excellent men in the common wealth did not offend in that they were wise: like as Achas and Achab in the kingdom of Israel did not, which, as it appeareth, were men of great policy: but in this they sinned: because they thought those affairs and that kingdom to be subject unto their wisdom. Cicero saw himself to be the only Orator of the common wealth of Rome, and he saw also what aught to be done and how all things aught to be governed: but because he lacked the fear of God, and imputed all to his own devices, his own wisdom and policy, excluding God: therefore God would show unto him by his own experience, that wisdom and policy is not enough for the executing and accomplishing of such weighty matters, but that the blessing of God is required from above. Wherefore Cicero did not only no good in the common wealth with his wise counsel and great wisdom, but also procured his own destruction.  
The same may we say also of worldly wealth and riches. Richeses are not evil, but they are the gifts of God, as wisdom is. Therefore the Lord giveth unto us the use and possession thereof. But when the rich man will say: these things are mine, these have I got by mine own labour and industry, and beholdeth them as his own birth, this is evil, and is that devilish presumption and that desire to be like unto God, 
The natural presumption of man to be like unto God, or to be as Gods.  the which our first parents, being deceived by the Devil, began in Paradise, and all we which came of them, do bring with us. As impossible therefore as it is for us to put of this flesh which we carry about with us: so impossible is it utterly to cast away this presumption and desire, to be as Gods. Notwithstanding the godly do fight against it, and from day to day still they mortify it more and more, until at length it be wholly abolished, together with this life. The godly therefore, to whom God hath given worldly goods and riches, do say: In deed I have wealth and substance, but this is not my work, but thy blessing O Lord and thy gift, which thou hast given unto me by the means of my labour. But if thou hadst not given it, though I had laboured never so much, I should have had nothing. But the world saith otherwise. 
The abuse of the gifts of God in the world.  I have a fair wife, I have sweet children. By whose gift and benefit? Forsooth mine own. Nay saith the Lord: Seeing thou dost so arrogantly presume upon these things as thine own, thou liest. And for a token hereof I will 'cause that thy children shall dye, or shall be defiled: that thy wife shall lie sick or become an harlot, or else shall consume thy goods, etc. An other hath fair houses, gay and sumptuous buildings. If you ask of him: how came you by these things? by whose mean? by whose devise and policy? He answereth: Even by mine own. Not, not so, saith the Lord, and that thou mayest see it to be true, I will bring to pass, that either they shall be consumed with fire, or else before thou shalt enjoy them according to thy desire, thou shalt dye. An other quietly and peaceably governeth a common wealth, a dukedom, a kingdom. By whose power and policy? By mine own, saith he. Not so. And that thou mayest see the same to be true, either sedition, war or some other trouble shall be raised up, that thou shalt wonder and say: who could once have thought that these things should have come thus to pass?  
Against this presumption, this Psalm armeth us, & teacheth every one, both Prince and people, high and low to say: My wife, my children, my family, my goods, the public peace, the common wealth, etc. are the gifts of God. These I will use with thankfulness so long as it shall please God and as he shall give me the use thereof. If my wife or my children dye, if any trouble come either publicly or privately, I will say: O Lord, I was the possessor of these benefits, thou gavest them and thou hast also taken them away, I will therefore patiently bear this loss. Notwithstanding, the possession there of could not always have continued, etc, A mind thus ●●med & instructed shall be well able cheerfully to bear all adversities: which the wicked are constrained to suffer with great anguish and sorrow. But they hear not these things: Therefore they find & feel that to be most true which this Psalm saith: It is in vain for you to rise early: Yea they are their own tormentors and their own devils, which miserably vex & torment themselves, but altogether in vain. For why do they not hearken and give ear unto the word? Behold therefore all common wealths, all kingdoms, either of the Romans, the Athenians, the Lacedæmonians, the Thebans, or others, whereof any histories are extant, and you shall see a true image and lively resemblance of this verse.  Verse. 2. 
But to his beloved he will give sleep [or rest] or else: To his beloved he will give by sleep.  
After that he had before sufficiently reproved that presumption and desire to be like gods, which is naturally rooted in us, now he proceedeth to the other part of this Psalm, in the which he teacheth that all things come from the blessing of God. For this is in deed the right order of teaching, first to destroy that which is false, and then to build up that which is true and sound. For it might be demanded: what is then to be done, if our power and wisdom do nothing avail? As we see it came to pass in Cicero, in whom there was as great wisdom as was possible to be in a man, and yet he did no good therewith, but hurt both himself and others. He did not offend by ignorance as touching the affairs wherein he had to deal. What then was his offence? with his wisdom he toyned presumption, because that he thought the administration of the hardest matter in the whole world, to be the work, the effect and fruit of his wisdom. Wherefore, although there was in Cicero (as I have said, and as his works do testify) so much wisdom as can be in any man, yet was he not able to perform that he took in hand. Therefore he could not see that end of his labours, devices and policies which he looked for. Like as it happened also to Demosthenes and many other excellent men which with like presumption took upon them the like government. Whereas then the end fallen out contrary to their expectation, there was in them no lack of wisdom or wise and prudent government, but their own folly was the cause thereof, in that they gloried, not only in themselves, but also in others, that the people might magnify them and say: Behold, we have followed this man, he hath brought these matters to pass, etc. as that verse of Cicero doth declare: O happy Rome (saith he) when I was made a Consul thereof. Is not this an arrogancy intolerable and worthy to be beaten down? In the end therefore he singeth an other song, as in his epistle to Octavius it doth appear. And this is to make of that gift of God, a work of the pride of man, or rather of the devil.  
If then Cicero and Demosthenes, since their wisdom, their wise counsels and devices have deceived them, should now demand this question: what is to be done? Shall wisdom be rejected? Shall the common weal be neglected and forsaken? etc. Solomon answereth: Not, not so. But (saith he) you must rule, you must govern the common weal with counsel and good advise. So he biddeth the master of a household to marry a wife, to till the ground, to nourish his family, etc. but yet so that this sentence must always stand: he will give to his beloved by sleep. He will give, that is, what so ever a man hath he must acknowledge the same to be a gift. Also he will give to him which is his beloved, and he will give also by sleep. So that it shall be a gift, and a gift given to his beloved, and easily given. This is the sum & effect of this verse briefly expounded, which he will afterward more largely declare by the parts thereof: So that what so ever thou beholdest, thyself, thy life, thy body, thy wife, thy children, peace and quietness, good success, etc, thou must acknowledge the same to be the gift of the Creator, given unto none but unto his beloved. In the former verse therefore (as I have said) is set forth a lively resemblance of the whole world, wherein are men, not beloved, but stark mad through a carnal presumption and desire to be like unto God, which will rule all things by their own devices and policies. These men have no gift for as much as that which they have, they do not acknowledge as a gift, nor say: These things God hath given unto me. And albeit Cicero and other Philosophers do sometimes confess that these things are Gods gifts, yet they do not so believe: for they themselves will be as Gods, which with their own counsels, wisdom and wise policies have defended the common weal, enlarged the Empire, prevented imminent dangers and troubles, etc. Through this presumption they provoke God to sand amongst them some Annibal, or some Pyrrhus, or to stir up civil wars by Silla, Pompeius, or the conspiracy of Catiline, with other seditious people, that so they might know themselves, not to be the governors of so high and weighty matters. Thus the wicked also and the godless have the gifts of God, although they understand not that they are gifts. But this must we understand and know. Wherefore if thou hast married a wife, if thou be a Magistrate in the common weal, or livest in any other calling, be wise, hear the word of God, and understand what thou art, and what thou art not. Adorn thy wife, thy children, thy family, thy substance with this title, that the Lord hath given them: that is to say, think even from thy heart that they are the gifts of God, which God hath given thee, and requireth nothing else again for the same, but that with a thankful heart thou shouldst acknowledge the same to be his gifts. But this to do is also the gift of God, as it is said in the .8. chapter of the book of wisdom: I know that I could not keep myself chaste except God gave it unto me, and that was a point of wisdom also, to know whose gift it was.  
He therefore which certainly persuadeth himself, that his wife, his children, his goods are the gifts of God, is not proud through the success thereof, because he knoweth them to be God's gifts, and not his own work or his own glory. The husband being thus persuaded, hath a pure rejoicing in his wife and children, because he knoweth that they are the gifts of God, and he enjoyeth them with thanks giving, so long as it pleaseth God. If God take them away again, he beareth it patiently and eateth not the bread of affliction, because he is the beloved of God, and he liveth as though he were in a sleep, and while he sleepeth the net is drawn according to the proverb, that is, all things prospero and go well with him. Thus the godly man useth God's gifts and that rule, that government which is committed unto him by God. Genesis. 2. He eateth, he drinketh, he sleepeth, he rejoiceth in his wife, his children, his substance with thanks giving, saying: Lord God, it was thy gift, and it is thy gift: If thou take it away, thy it is again, etc. So rests his heart in true and godly quietness. But the wicked have the bread of affliction, and sleep not, not not in the night. But the godly man, not only in the night, but all the time of his life sleepeth sweetly: that is, he hath a cheerful and a quiet conscience, and rests, as it were in a soft bed. He leaveth unto God the chief government of all things, he enjoyeth God's gifts, and knoweth himself to be God's instrument, and so hath all things in rest as it were by sleep, giving glory unto God: and in doing nothing he doth all things, and in doing all things he doth nothing.  
Thus having before sufficiently reprehended and condemned the presumption of man's wisdom and strength, he showeth the true cause and also the chief master and governor of families and common weals: to wit, the Lord himself. And here he useth a marvelous brevity: he giveth to his beloved (saith he) by sleep. This sleep whereof he speaketh must be referred to the rest and quietness of the mind and conscience, and not to the rest of the flesh or of the body. We must labour and travel as touching the body, but with a cheerful conscience, looking assuredly for the blessing of God: as in Genesis it is written, that all our welfare, and all that we have consists in the blessing of God and not in our own labour and industry. Now he proceedeth, and that which before he briefly expounded, he declareth more at large in the same order which before he observed, first speaking of household government, and afterwards of politic government.  Verse. 3. 
Behold, children are the inheritance of the Lord, and the fruit of the womb his reward.  
Not only the words, but also the phrase and manner of speech are divine and heavenly, which the holy Ghost and the Scripture here useth. The meaning than is this: Behold, this is the wisdom, this is the rule and the mean to judge rightly of household government and matrimony, that children are an heavenly inheritance, that is to say, the gift of God, and that the fruit of the womb, that is, what so ever is born of the womb, is a reward, that is to say, the gift of God. It is not besides the purpose, if, here for a difference ye set children in the first place as the malekinde, and in the second place the fruit of the womb, as the femalekinde of all living creatures, but specially of mankind. But all cometh to one thing, that is to say, to be a Father or to be a Mother is not the work of man, but of God. And albeit the husband begetteth children by his wife, & the wife conceiveth by the man, yet both are the gifts of God, and both are the blessing of God, as the text says: God created male and female. He created them (says the Scripture) to signify that they are not their own governors and creators, but both male & female are the creatures of God. Afterwards he addeth more over: and he blessed them, saying, increase and multiply. Out of this place of Genesis is this verse of the Psalm taken. For in that God giveth unto us children, it is no work of ours, but it is the blessing of God. Notwithstanding the world, although it hath continual experience of this blessing, doth neither understand, nor consider the same. For the procreation of children, because it is a daily benefit, and a continual blessing, is nothing esteemed. Thus the world walloweth in voluptuousness, filthy lust and pleasure, and these inestimable benefits wherein it liveth and walketh, it neither knoweth nor regardeth.  
This is moreover to be noted, that God did not so confusely bless man as he blessed other creatures: but he adorned man with a peculiar blessing, to the end we might understand, that it is the gift of God to have sons & daughters, and that neither the husband should attribute to himself any thing as though he made his wife friutefull, nor the wife should attribute any thing to herself as though she conceived through her own strength and the benefit of nature: but should learn that these are in deed heavenly and divine works. Therefore some times we see that healthful and beautiful women coupled with strong and healthful husbands, and living in great wealth and pleasure, are barren and fruitless notwithstanding. Whereby God would show, that to beget and to bring forth children is the blessing of God, & cometh not of the power of man or the strength of nature. Contrariwise an other man that liveth poorly, & hardly can get a good meals meat, hath a house full of children. It is a true saying therefore of the Germans, when they speaking of their children do say: God hath given me children. But although this saying be in every man's mouth, yet are there very few that know what this blessing is, or esteem it as they should do, because it is overwhelmed and darkened with inordinate lust and other filthiness of the flesh, with labours and travels, with troubles, miseries and calamities. These things (I say) do hide and darken this heavenly benediction, so that it seemeth to be now not a benediction, but rather a malediction. For when parents dye and leave their children without help and succour, when men see their children or their wives stubborn, intractable and disobedient, etc. it seemeth to them that the malediction far passeth the benediction. Wherefore the Scripture calleth us back to the consideration and beholding of the matter itself and the substance of matrimony, which is the blessing of God, that in beholding the same we may overcome what miseries and calamities so ever we find in matrimony.  
And here appeareth our infirmity and incredulity. For this is the nature of us all, that one discommodity doth grieve us more, than an hundredth commodities can make us to rejoice. We see that he which hath an healthful body is more troubled with a push or a bile in his knee or in his elbow, then joyful for the health of his whole body beside: according to the dutch proverb: If thou carry a man to Rome upon thy shoulders, and hurt him never so little when thou settest him down, thou losest all thy thanks. Example hereof we see also in unthankful children, that when their parents have brought them up with great charges, either they desire the death of their parents, or else they are disobedient, and forget all the benefits bestowed upon them. So it cometh to pass also in matrimony, that the benediction of God is darkened and overwhelmed with the malediction, as the world counteth it. The holy Ghost therefore doth here notably set forth and amplify this blessing, to the end we should rather behold the author and creator himself, than those troubles wherewith this holy kind of life is hide and overwhelmed. Let us therefore diligently set forth this word and in that let us rest which we read in Genesis: And he blessed them. With this word let us arm and confirm ourselves against those troubles and calamities, and say: If this our calling & kind of life be the blessing of God, I will rejoice in the Lord the giver of this blessing, how so ever the matter fall out, be it well or evil, and I will assuredly persuade myself that this work pleaseth God. For I know that my wife, my children, my house & family are the gifts of God, that thou mayst writ this title [it is the gift of God] upon all that thou hast and dost possess, and thus wrapping the blessing of God and divine Majesty in thy kind of life, thou shalt overcome all troubles and calamities be they never so great.  
They that lack or neglect the word and are without the fear of God, can not be thus persuaded of the state of matrimony, but they think that man and wife are coupled together by fortune, and that children are begotten and born of them even as of swine. When they have them that bring them up in wealth and pleasure. Some time it cometh to pass also that the children of wise, excellent and notable men do miserably degenerate, as many examples do witness both in holy and profane histories, and as commonly we see also at this day. Wherefore the holy Ghost calleth us back to the word of God, that we should learn that our bodies are not our own, but that if thou be a man, thou shouldst think that what so ever is in thee pertaining to a man, is the gift of God: and even so that children are God's blessing and his gift, and not thine own. Wherefore continued thou the creature of God, and persuade thyself that thy life and thy body, in that thou art a man, do please God. Then mayest thou without any great trouble and with a good conscience enjoy those things which God hath given thee, namely thy life, thy wife, thy children and thy goods, and if any troubles come, thou mayst overcome them also by comparing the same with the other benefits, which thou shalt find in thy kind of life to be more & much greater, than all the troubles and calamities are beside.  
Moreover by the name of children he signifieth not only the fruit of the womb, but also what so ever is necessary for the bringing up, the clothing, and the nourishing of the same. For he that giveth and createth children, giveth and createth also with them necessary sustenance to feed & to nourish them, or else they can not continued. To some therefore God giveth more, to some less, yet so that he suffereth none to perish through famine, except it be to show his judgement upon some. Moreover, children do bring with them generally even in their birth by a divine working of God, what so ever is needful for their sustentation, that they should not perish through necessity. And although some times it hath so happened that mothers have devoured their children, yet a few examples do not take away this general rule. For these were special examples of the wrath and of the plague of God. It is one thing to speak of God as he is offended and sendeth plagues, and an other thing to speak of him as he governeth and nourisheth us. Wherefore we see the children of such as live miserably with bread and water to have healthful bodies, lively, and well liking. Again we see many folks children which live in great wealth and pleasure, to go like ghosts, lean, pale and pining. And why so? because children are the gift of God, whom God himself hath created: Wherefore he giveth those things withal, which children can not lack, as the first creation of man doth declare. For before that Adam was form of the earth, God the maker of the earth prepared the same as a house for him to devil in. And this house he left not empty and unfurnished, but replenished it with all kinds of wealth, riches, and all good things, that he might show unto us the posterity of Adam, that he would be our father, would keep, guide, and govern us, and give unto us all things plentifully, so that we would believe.  
Likewise, while the child liveth yet in the mother's womb, it is not able to help itself, but is nourished by God alone. For what is it able to do, which lieth yet without any sense? After it is come into the world, it hath the mother's breasts to nourish it, as a fountain ordained to that end and purpose: It hath baths to wash it, it hath clotheses to lap it in, it hath the cradle to lie in, and such other things as it hath need of. Moreover, there are not only women at hand to do what so ever is necessary about the infant, but Angels also, 
The ministry of Angels about young children & infants.  as many notable examples do witness: And to what end are all these things done? To show that God will preserve his gifts and benefits. Wherefore children are here to be taken, not for children only, that is, for flesh, skin and bones, but for all other things that pertain unto children. In like manner by the wife and the husband we must understand, not their bodies only, but their habitation, meat and drink, apparel, and all other things necessary for the maintenance and government of a family. And these are the excellent gifts of God whether they be great or small: For God doth not distribute them to all men alike: Notwithstanding although they be but small, yet in that they are the gifts of God, they are great and liberal. For like as we rather esteem and regard the rewards of Princes by the bountiful heart and mind wherewith they are given, then by the value and worthiness thereof, be they never so small: even so although God hath given unto thee but a small portion poorly to sustain thee and thine withal, yet let the good will and the blessing of God content thee, and thereupon rest, because thou knowest assuredly that God loveth thee and of love hath given the same unto thee: which if he take from thee again, thou shalt be more able to bear it patiently, because thou knowest it to be, not thy own, but the gift of God. Thus is thy mind quiet & at rest, 
Philip. 4.  whether thou have plenty or whether thou lack. When thou dost thus clot and apparel, and (as a man would say) incorporate God with his own benefits, then do those benefits become more large and plentiful, how small so ever in outward appearance they seem to be.  
This may suffice as touching the meaning of the Prophet. Now it remains that we should say some thing concerning the grammatical sense and signification of the words: which, because of the Hebrew phrase and manner of speech, is somewhat obscure. For where the Prophet saith: Children are the inheritance of the Lord, we may say: Children are the gift of God. For in the Hebrew tongue this word inheritance hath a large signification. Inheritance the Hebrews do call the land divided among the people by josua. Hereof it cometh that this word is applied to all donations and free gifts. For the land of Canaan was given only to the children of Israel. Whereupon all possessions, proprieties, and free gifts are called inheritance. So is it said in the Psalm: Thy law is mine inheritance, that is, a gift which thou hast given unto me. We use this word otherwise, for that which is given to us by our parents. But in the Hebrew tongue it is taken for a gift or a portion given of God.  
Where he saith: and the fruit of the womb is his reward, we may say: Children are the bountiful, and the free gift of the Lord It is a repetition of that which goeth before. As if he said: The benefit which we receive of the Lord, as it were by inheritance, is children: the gift which the Lord bestoweth upon the godly and proceedeth from his liberality, is the fruit of the womb: So that inheritance and reward signify both one thing, that is to say, the gift and liberality of the Lord So we read jeremy 31. Refrain thy voice from weeping & thine eyes from tears: for thy works shall be rewarded, saith the Lord. Also Matth. 5. Rejoice and be glad, for great is your reward in heaven. Likewise 1. Cor. 15. Be you steadfast, for as much as you know that your labour is not in vain in the Lord, that is, it shall be rewarded.  
This is the doctrine of the holy Ghost concerning the true and Christian government of households and families, to believe that children and all things else are the gift of God. When we assuredly know● that we receive all things at God's hands as the only giver thereof, then do we learn by a goodly consequence, which the holy Ghost here teacheth us, how we may bear & overcome all miseries and calamities: so that, if either wife or children dye, or if any other adversities or miseries happen, we may say with holy job: The Lord gave and the Lord hath taken away: blessed be the name of the Lord. For reason being now lightened by the word, doth acknowledge God's blessing, and giveth thanks unto him for the same, and in adversity doth not repugn or repined against the will of God. Not that we can loose the gifts of God without sorrow and heaviness of the flesh: for we do not here go about to comfort the flesh, but the spirit. Albeit the very Saints and children of God also do feel these troubles: notwithstanding they are not oppressed and overcome therewith. Like as jacob was in great anguish when he had lost joseph: yet he did not despair, he did not blaspheme, but suffered this calamity patiently, because he knew that, as joseph was the gift of God, so he was taken away again also by God. He therefore that hath a mind thus prepared and instructed, shall not be overcome with any troubles or calamities, be they never so grievous. But it is not enough to learn these things by hearing and by reading of books only, but experience and practise thereof is also required, without the which this household government can never be learned, this blessing of true and christian matrimony cannot be understand: As we may see in those which setting God apart, behold nothing else but fortune and chance. These men, when they enter into matrimony to no other end but to live in lust, wealth, and pleasure, 
Note the end of those men that are not thankful to God for their wealth and welfare, but attribute all to fortune and chance.  and to advance their children by their wisdom and policy, to great riches, honour and dignity, do found that all things fall out clean contrary, so that both they, their wives, children and riches do miserably perish, because they are ignorant that there is no success without the blessing of God. On the other side, they that enjoy these gifts as the blessing of God, with thankful hearts for the same, although they fall into many troubles and afflictions, are not withstanding of a quiet and cheerful conscience.  Verse. 4. 
As are the arrows of strong men, so are the children of youth.  
This is a similitude taken of war, and pertaineth to politic government. The how in the hand of the strong archer is not drawn in vain, as David says of jonathan. The arrow or dart of jonathan never turned back, that is, it never miss but pierced & wounded. Wherefore Esay calleth the Apostles arrows: and likewise Zachary. The meaning than is this. It is the gift of God to reign at home in peace without sedition, and to obtain victory abroad. And without this gift in civil government there is no success, nor victory in battle. For in the common weal are always more enemies than friends. Moreover the greater part is always evil, & commonly overcometh the better, if God do not help. Wherefore to have a flourishing common weal, it is a special gift of God. Young men therefore must defend the common weal & stand in battle against the enemy. For they are like arrows or darts, which strike and pierce because they are sent of God. For old men are not meet for war, according to that saying: Youth musts travel, middle age must give counsel and old men must pray: That is, young men must labour and take pains for the defence & maintenance of the common weal. They that are more ripe in years and wisdom, must help the common weal with grave counsel and good advise, and they which are old and impotent must pray for the prosperous state and good success thereof.  
But here note what an excellent title he giveth to those that do defend the common weal, when he calleth young men the gift of God: such young men he means as are virtuous and fear God, whom God maketh mighty arrows or darts to overthrow their enemies and win the victory. For this even the Gentiles also learned by experience, that victory did not consist in the strength and power of man, but was given from above, and that industry and wise policy were of more force than armour & weapons, So hath it often times come to pass that great armies have been vanquished and put to flight with a small power. Not that we should not provide armour and weapons, soldiers and men of war for the defence of the common weal: but because the Magistrate, if he must needs make war, should neither presume of himself, nor yet despair, whether he have many soldiers or whether he have few, but considering his charge and calling, whereby he is constrained to enter into battle, should seek and ask from heaven help and victory, saying: Lord in thy hand is strength and victory: be thou my helper, fight thou for me: Like as on the other side, if in the strength, power and multitude of men thou excedest thine enemies, yet mayest thou not therefore think thyself sure of the victory, but thou must ask it of God, and say: Lord, victory is thine, which if it be thy good pleasure to give unto me, I will thank thee and praise thy name therefore. But if through our overthrow it be thy will to punish our sins, behold, here I am. Such a confidence, although it be but in the Magistrate, the guide or captain alone, which acknowledgeth his charge & calling, and asketh help and secure of God, shall undoubtedly obtain the victory: like as jephta did. He in his office and calling would gladly have lived in peace together with his people: But this could not Ammon suffer. Wherefore jephta seeing that he was constrained to fight, prayed for the help & assistance of God against his enemies, and so obtained the victory. For he acknowledged that strength and victory came not of himself, but of the Lord, as his only gift. So King David had many and notable victories over his enemies, one after an other. By what means? Forsooth he had armour and weapons, with all furniture of war, he had mighty armies both of horsemen and footmen. But victory (saith he) consists not in these things. Therefore he prayed that God would give him victory, and hoped to receive the same no otherwise then at his hands alone. Upon this confidence and trust followed undoubted victory. Solomon therefore teacheth in this verse that victory is the gift of God. And like as arrows which are shot with might and violence, do wound and pierce: even so young men are valiant in war, not by their own strength, boldness and presumption, but by the blessing of the Lord alone. Children of youth. This is a phrase of the Hebrew. As much to say as young men. As the child of death they call him which is appointed to death. Or it signifieth young men begotten and born of their parents in the time of their youth which are strong and able to stand in defence of the common weal.  Verse. 5. 
Blessed is the man that hath his quiverful of them: he shall not be ashamed when he speaketh with his enemies in the gate.  
He setteth forth the former similitude more plainly, and by the quiver he understandeth the common weal, as in the verse going before by arrows he understood young men. As if he said: That is a happy Prince, and that is a happy common weal, which hath this blessing, and knoweth it to be the gift of God. Victory and peace must needs be there.  
To speak in the gate is a phrase used of the Hebrews. And it doth not only signify to speak, but to speak politicly, that is, to make laws, to govern by laws, to defend the godly, to bridle the wicked, etc. And it is as much to say as where such young men are, the Magistrates are able to speak in the gates: that is, they are able to defend the common weal, they fruitfully travel in the affairs thereof, they maintain good laws, etc. But hear what he addeth moreover, that such have always enemies which do not only withstand them, but also hate them and speak evil of them. But all this must they learn to bear. For if they will be discouraged through the malice of the wicked, if they seek to please and fear to displease, there must needs follow a confusion of all things. As we may see in Prince's Courts, where men seek to please, and to live in favour, and therefore they will reprove nothing, lest thereby they should purchase the displeasure of the Prince. They will be in authority and live in the Court for reward, promotion, and glory, and not to serve the Prince and the common weal. And hereof cometh it that there is no right form of government any where to be found. Wherefore let such as fear to offend and can not bear the displeasure and hatred of men, take no office, no rule or authority upon them. Who ever governed a kingdom more holily than David? and yet when his seditious son Absalon spoke evil of him to the people, he easily found those which did believe him. And why so? Because David was a holy King, and did not wink at the sins of his subjects, but punished them sharply according to their deserts. This thing procured unto David the hatred of the people. Afterwards when his own son took upon him to be the captain and author of sedition, they were easily persuaded to forsake him their Lord and King & rebelled against him. For it can not be but that he which will do his duty uprightly in his calling, not omitting nor neglecting the fame either for fear or for favour, must needs stir up against him the hatred of the wicked.  
Wherefore this clause, to speak with the enemies in the gate, must not be barely understand, as of a matter of light importance. For it signifieth the great care and travel, the faithful diligence and vigilancy of godly Magistrates in their vocation, that is to say, to make good laws and to execute the same, to constrain the wicked to obey them with punishment, with bonds and imprisonment, to stir up the fury of the malicious and spiteful, etc. So that he which ruleth must so rule, that he shall never be without the fear of great dangers if he respect the outrageous boldness and presumption of the wicked. For he shall find that to rule is nothing else but to heap upon himself despite and malice, and to cast himself into the jaws of a biting and a cruel beast: As Aeschines when he gave over the government of the common weal of Athens, said that he was delivered from the common weal, as from a mad and a raging dog. And Bias said, that the office showeth what the man is. For how many common weals, how many Princes shall you see at this day, which keep their people and their nobility in the reverent and due obedience of their laws? For, to rule, of all the works and affairs that belong unto man in this world, is the greatest and the hardest. Moreover, like as he which entereth into matrimony and marrieth a wife to no other end but to accomplish his own lust and pleasure, is deceived, and wrappeth himself in great and infinite troubles: even so he that taketh upon him any office in the common weal for reward, estimation and glory, finds all things clean contrary to his expectation, if he endeavour to rule and govern as he should do. Wherefore it followeth, that they being oppressed with troubles and travels, become impatient and forsake all together.  
Wherefore the Magistrate must learn that in government these vices are not lacking: to wit, hatred, rebellion, sedition, discord, ingratitude, and a thousand dangers: also troublers of the common peace and quietness, which are enemies to his life, his goods, his name and estimation. What shall the Magistrate here do? First let him know that power and authority is the ordinance of God, persuading himself that he is appointed to rule and govern by the will of God. When he hath thus done, let him arm and confirm his mind against all troubles and dangers, and let him boldly and cheerfully do his duty in his calling, though the people rage never so much. Then will God add his blessing unto his labours: he will help and assist him against his enemies as here he saith: He shall not be ashamed when he speaketh with his enemies, that is to say, disobedient, rebellious, & seditious people. Again, Psal. 144. which doth subdue my people under me. Also, Ps. 7. The Lord is judge over the people. As if he said: It lieth not in my power, policy or wisdom, to rule this people. It is the Lord therefore that giveth obedient people, which notwithstanding, naturally hateth the Magistrate. For every man loveth liberty, and will not be subject to laws. As at this day we may see in the nobility, which would live in all liberty to do what they list, without any punishment or regard of laws. If the higher powers go about to bridle them by laws, they fall away and become traitors and rebels.  
Against such great enemies and dangers the holy Ghost comforteth the Magistrate in this place. When thou makest laws for the common weal, saith he, and faithfully executest the same, thou shalt not be ashamed: For God will give thee young men which shall be able to help thee. For often times we see that one or two good men by their wisdom, gravity and severity do keep a whole multitude in good order. But contrariwise, they that wink at all things because they will not displease, are but painted images and good for nothing.  
Here have you a Psalm as touching both civil and household government, instructing a godly man how he shall behave himself in both kinds of life, to the end that he neither fall into security by too much success, nor be discouraged by trouble & adversity. Both which things happen to the ungodly, which rashly and without the fear of God either enter into matrimony or take upon them any office in the common weal. For since they are ignorant that God is the governor of these things, they will needs rule all together by their own wisdom and policy. Hereof it followeth that they are miserably overthrown in their own devices and practices, or else they fall into such security that they rule and reign with all cruelty and tyranny: Wherefore, as this doctrine is most necessary and profitable, so we whom God either hath or hereafter will thrust into these kinds of life, must labour to attain, and to follow the same: wherein we shall be profitable both to the common weal and to ourselves. Then shall our service, our labours and travels please God, & he, as he hath promised, will give good success thereunto, and will show that he hath pleasure in them that fear him, and in all them that trust in his mercy.   

The 128. Psalm. Blessed is every one, etc.  
In the former Psalm the Prophet entreated of both kinds of life, 
The argument of the Psalm.  that is, both of policy and household government. The same thing in a manner he doth also in this Psalm, but yet after an other sort. For albeit in this Psalm he joineth household government or matrimony with policy and politic government, and wisheth the blessing of God and peace unto them both, yet hath he here a more respect to household government, because it is, as it were the fountain and beginning of politic government. For the children which we bring up and instruct at home the posterity will afterwards make governors of the common weal. For of houses are made cities, of cities shires, of shires a common weal or kingdom. Household government therefore is called the fountain of policy & politic government. For where households and families are not maintained, there can be no City, no common weal, no kingdom. Wherefore to this Psalm we will give this title, that it is an holy hymme, or a song in the praise of matrimony, whereby the Prophets comforteth such as live in that holy state, wishing unto them and promising all felicity and blessings of God. These things may afterward be also applied unto politic government. For as God blesseth matrimony because it is the ordinance of God and a kind of life which highly pleaseth God, even so is the Magistrate also ordained of God and hath a certain promise of the blessing of God.  
And here appeareth the wisdom of the holy Ghost, which hideth from us those things that in this kind of life are grievous or odious, and speaketh only of those which are most meet to persuade and are good things in deed. The world doth the contrary. For it is not only ignorant of the good things which are in matrimony, but also if it see any such, it esteemeth them as nothing because of the troubles which presently it feeleth. Not marvel is it therefore, that when wicked men speak of this kind of life, they speak after an other sort & with other words, than the holy ghost is wont to speak. For they follow the sense and judgement of the flesh only, and see nothing else either in civil government or in matrimony and household affairs, but those things which seem to be painful, hard, and full of trouble: And not only so do, but those things also which in these kinds of life are divine and heavenly in deed, they do not perceive, because of those small troubles and discommodities which touch the flesh. And hereof come these sayings: There is no city without a burde●, that is, without a woman. A wife is a necessary evil. To bury a wife, is better than to marry her. If we could be without women, we should be without great troubles: And such other like sayings tending to the dispraise and reproach of women.  
The cause why men do thus perversely judge, is this, that the flesh is to poisoned with original sin, that it can not be content to bear the punishments of sin. It seeketh after such things as are sweet and pleasant: but troubles and travels it can not bear. Wherefore either it flieth altogether from matrimony and all civil affairs, as the Epicures and bellygods do, or else abuseth the same to his own lust and pleasure. So blind is it through original sin with the desire of pleasures▪ glory and riches. Necessary it was therefore to apply some medicine unto our corrupt nature, and somewhat to repress and to bridle the wanton flesh with those troubles which are both in matrimony and in civil affairs.  
Wherefore, when we read these praises of matrimony in the holy Scripture, and compare them with the judgement of man, we shall see the one to be clean contrary to the other. We must say therefore that these things are true according to the spirit, but according to the flesh they are not true. So where he saith afterwards of the godly married man: Thou shalt be blessed & it shall be well with thee, the flesh thinketh the contrary, and judgeth the married person to be most miserable and most unhappy, because he is constrained to get his living with great labour and travel. For the world knoweth not the things that pertain to the holy Ghost, and the good things and great blessings of God that are in matrimony, it seethe not, but rests only in the creature, and seethe not God creating, governing and blessing the creature.  
Contrariwise the holy Ghost looketh to the creator, & magnifieth the blessing of God, although it be overwhelmed with never so many afflictions and temptations. And for the troubles and discommodities that are incident to these kinds of life, either he covereth them, or else he maketh them less than they be. And this the world can not do. The wisest men therefore (as in histories we may see) did refuse to bear office in the common weal, or to deal in public affairs. The same thing cometh to pass also in matrimony. For young men will hardly suffer this yoke to be laid upon them, as the old man saith of them in the Poet. They (saith he) which are in love (he means unchaste love and fleshly lust) can not abide to hear of marriage. They will not forsake their filthy pleasures to live chastened in holy matrimony. And if there be any which through vehement love are brought under this yoke, when they see no such success thereof as they looked for, but that some troubles or other do follow, which they being blinded with love could not foresee, than they complain, than they repent that ever they brought themselves into such bondage: hereupon it followeth that the husband will rather bear with all wickedness in an harlot & a strumpet, then with any little fault in his own wife: as also the wife, except she be very godly, will sooner wink at the wickedness of an adulterer, then at the small offences of her own husband. For nature can not bear these yokes, if men be not well instructed by the word, and lightened by the holy Ghost, and so look unto the creator, who hath ordained both families and common weals, & will have them to be governed and guided by this miserable and frail flesh. They that have not this knowledge, are soon provoked to impatiency when they see that all things have not such success as they would.  
Wherefore even such as are godly minded, must be taught, exhorted and stirred up, to behold some thing above & beyond these troubles, rejecting the judgement of the wise men of this world, and to look to the true and inestimable good things which God hath hidden in these kinds of life. Then shall they more easily bear their troubles, and show their obedience unto God when he sendeth diverse temptations. And to this end we will interpret this Psalm, this marriage song, that we may behold those spiritual good things which God hath hidden in matrimony, & esteem the same accordingly, to the end that we be not like to this world, which seethe the works of God, and yet doth not understand them, and heareth the blessing and sweet promises of God and doth not believe them.  Verse. 1. 
Blessed are all they which fear the Lord and walk in his ways.  
First of all here is to be noted, that the Prophet doth not by and by enter i●ts the promises of God concerning matrimony, as though they were given only in respect of matrimony: but he beginneth with the first table, & calleth him blessed that fears the Lord And this he doth, to show that the world doth not understand what it is to marry a wife and to live in the state of Christian matrimony. Wherefore if any troubles come, it can not bear them patiently, and therefore it is not blessed, but rather miserable and unhappy. But he that fears the Lord, whether he be called to any government in the common weal, or marry a wife, is blessed, what success so ever follow thereof.  
For it may be that even they also which fear the Lord, shall have no good success in matrimony, but shall be coupled either with wicked, or with froward and disobedient wives, or else they shall be otherwise shaken with one tentation or other, as with the untimely death of a good wife, or with untractable and degenerate children, or with barrenness & lack of fruit. Here, if a man be godly and fearing God, he shall soon overcome these troubles & temptations. For thus will he think with himself: I have met with such a wife as is unto me many ways a great cross and vexation: with whom no man else could quietly live one day. But this gift God hath given me, that I should know and acknowledge him to be both my creator and father, and to learn patiently to endure & abide his good will and pleasure, etc. with this gift are overcome, not only all the troubles and miseries of matrimony, but all calamities besides what so ever.  
The Prophet therefore beginneth this holy hymn, or this marriage song after this manner: If thou will't be happy and blessed, & hast a mind to live in the state of matrimony, this shalt thou find, that the Lord will give unto thee a wife, house, and children, with other commodities. But above all things see that thou fear God, and in the name of God begin this kind of life. This is a profitable doctrine, which here the holy Ghost setteth forth even at the beginning, to the end that he which can not live a single life, should begin his matrimony with the first commandment, and calling upon God for his help & succour, should come forth into the presence of God, and say: Lord, thou sayest unto me in thy word, that thou art and will't be my Lord and my God. Thou hast made me a man, or thou hast made me a woman. This is thy own creation, and this is thy own work. I did not so make myself, neither was I so made by fortune or chance. Give good success therefore unto thy creature, & grant that I may be a happy husband, or that I may be a happy wife, etc. that so we may begin in the fear of God, that we be not secure & careless, or presuming of our own strength, nor rashly enter into this kind of life, like savage & brutish people, and such as neither know nor fear God: but may call upon him who hath created us to this kind of life. Then shall all things come luckily to pass, then shall they have good success.  
The holy Ghost beginneth his holy hymn after an other manner than other poets do. For he exhorteth us that we should first of all call upon God, and conceive in our hearts a sure trust of his mercy. For God will not turn his ear from thee if thou call him thy creator, but will again acknowledge thee to be his creature, and will not deny this to be his work, that thou art a man, or that thou art a woman. But presumption he abhorreth, and will not have thee to begin this kind of life trusting in thy own policy, but rather that thou shouldst suspect the same, knowing that God will not prospero thy doings and policies, except thou ask counsel of him. Therefore saith he, Blessed is the man that fears the Lord For we have daily examples before our eyes, that at the beginning there is often times vehement and fervent love between man and wife, which afterward is easily quenched, so that either they live miserably and unquietly together, or else the one forsaketh the other. Some times they are so drowned in wealth and pleasure, that they live all together without the fear of God: And this is a far greater misery. But worthily do these miseries and calamities fall upon them. For why do they not join withal the fear of God?  
Here thou must learn therefore to live in the fear of God, who hath created thee that thou shouldst be a husband, or that thou shouldst be a wife, and he will also govern, bless and prospero thy marriage. But if thou will't not acknowledge him to be thy governor, but will't rule thy wife and thy family after thy own fantasy, without invocation and prayer unto God, it will follow that either thou shalt overthrow all together, or shalt be so blinded with continual success, that thou shalt fall yet into far greater evils. God will be feared and served: that is, he will have us to confess and acknowledge that what so ever we take in hand, can not prospero or have any good success without his help and assistance.  
It is very profitable and necessary, with all diligence to teach this doctrine to those which are yet young, that they may know it and follow it. The cause is this, for that matrimony remaineth in the world and in the flesh, that is to say, even in the midst of Devils. The husband, as touching the flesh, soon loatheth or hateth the wife or the wife her husband. What is the cause hereof? Even this is the cause, for that matrimony consists in the flesh, which is wholly corrupt & poisoned with sin. This (the flesh I mean) Satan inflameth with hatred and every light offence, or else with jealousy. Wherefore if thou look not unto the will of God, thy matrimony can never be unto thee either stable or comfortable.  
Wherefore youth must be well instructed as touching matrimony, that when any man shall marry a wife, he may live with her in the favour and blessing of God, and say: Lord, this is thy gift, that I am a man. This wife also is thy gift. We are in the world and this frail flesh, and in the midst of devils the disturbers of matrimonial love. Give unto us therefore thy blessing, that albeit some offences do rise between us, yet thy blessing and the reverent consideration of thy gifts, wherewith thou hast endued us in this our matrimony, may vanquish and overcome the same, etc. This is the cause why he beginneth this verse with the fear of God, that he may take from us all presumption, jest we should think that we shall have and enjoy all things as we ourselves have imagined. For so shall it not be: or if it so come to pass, it shall not be without a greater mischief, even the rejecting of the word and knowledge of God. The means to escape this, is to fear God and to trust in him, and so in the name of God with humble prayer to begin matrimony, committing the success wholly unto God.  
In the Papacy they most wickedly defaced this holy institution, For they called it the secular state, and married folks were taught to recite in their private confession among other sins, the company between man and wife. Among the blind popish Sophisters and schoolmen there was a disputation as touching venial and mortal sin in carnal copulation (as contemptuously this carnal spirituality calleth it between man and wife. But these were both vain and wicked disputations. And hereof Augustine seemeth to have given an occasion when he says, speaking of venial sin, that it is like to the sin of married folks, for the which (says he) men do pray: Forgive us our trespasses. True it is in deed that this companing of man and wife together aught to be moderate, to suppress the fervency of fleshly desire: And like as a measure aught to be kept in meats and drinks, so godly married folks aught not to yield to much unto the flesh. For this burning desire and foul lust wherewith the flesh is inflamed, cometh of sin. Therefore for the punishment of this lust, is annexed withal the bitter wormwood of many cares and troubles which men have for living, for children, for the governing of private and public affairs, besides the offences of their families, their neighbours, etc. All these things are cast upon the flesh as salt to season the wantonness of the same: For whose infirmity God by matrimony would provide, but not increase the desire and lust thereof.  
This doctrine than must first be taught (for else can not matrimony be happy, comfortable and pleasing God) that such as enter into the state of matrimony should fear God, that is to say, they should cast away the presumption of their own devices and policies, and give themselves to humble prayer, desiring of God a good, a chaste, and obedient wife, and also good success in other things, and that if any thing happen contrary to their expectation, they may take it in good part that their hope is deceived and their policy disappointed.  
And here the Prophet doth not only require that which is commanded in the first precept, to wit, that they should give unto God his due worship, that is, they should fear God and trust in his goodness and mercy, (for this is the service which we own unto God) but he addeth moreover: Blessed is the man that walketh in his ways, that is to say, which doth the works also of the first table, which yieldeth obedience unto his parents and to the Magistrate, which committeth no murder, which doth nothing that may be hurtful unto others, which defileth not himself with harlots and whoredom, but marrieth a wife to this end that he may live chastened and avoid such wickedness. The Papists were wont to sing and yet do sing this Psalm, but they understand it not. For they follow Jerome, which unlearnedly and very ungodly thus reasoneth against matrimony. If married folks be blessed (says he) it followeth that Isaac before he was forty years old, & likewise other holy men which had no wives, were not blessed with this manner of blessedness. But we know that the psalm speaketh not of those which are privileged, 
A privilege as touching continency and to whom it is given.  as jeremy had a commandment that he should not marry. john Baptist for a singular purpose abstained from marriage: as our Saviour Christ also did. Let them which have this gift sail on with their own wind and keep the course appointed unto them of God. But let us which have not this gift, & are without this privilege of these excellent men, learn this verse: that is, in the fear of the Lord let them marry and so walk in the ways of the Lord And let them know that they may so live in this kind of life, that both they may fear the Lord and walk in his ways, contrary to the vain persuasion and devilish doctrine of the Pope and the whole papacy, 
chaste matrimony can not stand with the unchaste and filthy religion of the Papists.  which dream that matrimony is such a kind of life as is either clean contrary to religion, or not agreeable to the same.  Verse. 2. 
Thou shalt eat the labour of thy hands, thou shalt be blessed, and it shall be well with thee.  
This must they learn also which are married, that they must labour. For the law of nature requireth, that the husband should sustain and nourish his wife and his children. For after that man and wife do know that they aught to fear God their creator, who not only made them, but gave his blessing also unto his creature, this secondly must they know, that some thing they must do that they consume not their days in ease and idleness. Hesiodus the Poet giveth this counsel, that first thou shouldst get thee a house, than a wife, and also an ox to till thy ground. First he would have thee to provide an habitation where thou mayest devil with thy wife and children: then a wife, but yet so that thou be not without an ox also to plough the ground: that is, thou must have some thing wherewith thou mayest maintain and secure thee and thine. For albeit that our diligence, care and travel is not able to maintain our family, yet God useth the same as a mean by the which he will bless us. So neither to the husband man the sowing of his seed, nor to the preacher his travel in preaching the word is sufficient to maintain his living: yet God by these or rather with these, giveth unto them wherewith they may live.  
Wherefore the Prophet would have all married folks to live in the sweat of their faces, and to be exercised with labour, that they may tame the flesh and mortify the lusts thereof. For they that live in idleness, walk in the ways, not of the Lord, but of the devil. For neither are they, neither live they in the ordinance of God: for God hath ordained labour. And here behold the wisdom of the holy Ghost. Labour is one of the discommodities of matrimony. But how well here doth the holy Ghost hide this discommodity, when first he showeth that labour is commanded of God, and afterwards promises that although it seem to be never so hard and so grievous a thing, yet by it God will bless us. This is in deed to mingle wormwood with sugar: like as also jesus Sirach adorneth labour with this commendation, that he saith, it was ordained of God, and he hath also a pleasure therein. Great need have we of this admonition because of our corrupt nature. For most true it is that the nature of all men, as the Poet saith, is prove and ready to fall from labour to filthy lust and fleshly liberty.  
This holy hymn therefore teacheth the husband with his spouse, that in their matrimony they should fear God and put their trust in him, and not in their riches, their wisdom and policy. Moreover he forewarneth them what discommodity they should find in matrimony, namely that they must work and live with the labour of their own hands. Now, where there is a lust remaining in the flesh which joineth man and wife together, yet is not this the principal knot. For such occasions and such troubles may follow whereby this knot may soon be loosed. But these are the true knots of matrimony, to know that even this labour of thy hands and care for thy family are an acceptable sacrifice unto God: that the wife, when she giveth the breast unto her infant: the husband when he laboureth until he sweat, and tyereth his body with labour to secure him and his, doth such service unto God, as far passeth all the service, and all the worshippings of the Pope and his religious rout. For mark I pray you what the Prophet saith: Thou shalt be blessed and it shall be well with thee.  
This consolation therefore is very necessary against this offence, and this perverse judgement of the world, to the end that they which are married may know, that God hath ordained this kind of life, and that in it they should labour and sweat, and bear the malediction of original sin, which malediction began in paradise, and is laid upon us all: and moreover, that they should know, that the holy Ghost pronounceth them blessed which are diligent in their calling, and labour cheerfully. These things are such, as are able to encourage the godly to bear willingly all troubles and miseries what so ever. For what canst thou desire more? First thou hearest that God will so bless thy labours that thereby he will give thee a living and all things necessary for this life. Moreover, thou hearest that he hath a pleasure in thy labour and approneth the same, yea and accounteth it for a most acceptable sacrifice. For it is not labour alone, but a work of obedience and of thy vocation. These things the wicked know not, & therefore either they seek ease and rest, or else if they must needs labour, they are very impatient: For they do not see with the eyes of the spirit, but judge all together according to the eyes of the flesh: which eyes can see nothing but troubles and miseries. But the spirit raiseth up and comforteth the godly with this comfort, that God will both bless them by the means of their labour (for if he give any thing to those which are idle and slothful, he giveth it but to their destruction) and that this sweat & this travel pleaseth God highly. Here are two great commodities for one discommodity, which the flesh seethe only, and no more.  
But here we must note that this is not called labour only when the body is exercised and wearied, but the care and trouble of the mind is also a labour. For the Prophet useth here such a word as signifieth not only that labour which is done with the hand, but also the discommodities, the sorrows and vexations which in our labour and with our labour we do sustain. Such troubles in families and households do chance very often. Many times it cometh to pass that when the husband doth his duty carefully and diligently, his wife is unquiet and full of strife, his children fall sick, his servants are not only negligent, but also deceitful and unfaithful. These things we call not labours, but sorrows and vexations: and yet notwithstanding the Prophet comprehendeth both under the name of labour. So that whether we seem to be afflicted either in doing or in suffering, that is, either in bodily labour or vexation of the mind, all this should we patiently endure, & think that God hath not given us this life that we should spend it in ease, in idleness and vain pleasures. For this cause he saith to the woman: I will multiply thy sorrows while thou art with child, and in sorrow shalt thou bring forth children. For great are the sorrows and the troubles of a woman even before her travel also. And in her travel how near death is she? Likewise he says unto the man: Cursed is the earth for thy sake. In sorrow shalt thou eat of it all the days of thy life. Here thou seest that this labour and this sorrow is appointed to endure, not for a day, or a year, but for all the time of thy life. Here will some man say: If it be so, it is better to be unmarried & to live in whoredom. Prove, and see whether thou canst bring thyself out of these troubles. Nay, in so doing thou shalt more miserably entangle thyself therein, and heap more horrible calamities upon thy own head. For by this means thou shalt procure unto thyself the wrath of God and an evil conscience, and thine own heart shall condemn both thee and thy devilish life. For whilst thou followest the pleasures of the flesh, thou shalt fall into the bitterness of the spirit, and what that is, thou shalt feel when the time cometh. For one drop, as you would say, of an evil conscience swalloweth up a whole sea of worldly joys and pleasures. How will't thou then do when through thy wicked life thou shalt be compelled to suffer the torment and vexation of conscience not for one day, but for many years? On the other side, where as a merry and a quiet conscience is, being well persuaded of the favour and blessing of God, there is also everlasting joy, which doth so swallow up those drops of worldly sorrows and troubles, as the heat of the Sun consumeth morning dew.  
Is it not then a great madness so to fear and to shun those small drops & little sparks of labour, when thou seest that God hath seasoned and sweetened them with most sweet and pleasant sugar, in that he says here to all those that labour and suffer the discommodities and troubles of matrimony: Thou art blessed & it shall be well with thee: That is, where as thou art placed in this kind of life, whereas thou labourest and art many ways troubled, tempted and afflicted, and sufferest now this trouble now that, this doth not only please me, but to thee also it is very profitable, that by this means the flesh may be mortified and original sin suppressed, and thou in matrimony (as in a school) mayst learn this heavenly wisdom, namely, to abide and endure the will of God patiently, and mayest have thereby a thousand occasions to declare the patience and love, which out of matrimony and in the single life thou could never have. They that so live in matrimony, when they are most miserable, are, even then most happy and blessed. Contrariwise they that do not so live, are most miserable. For they suffer the labours & troubles which this life can not be without in such sort that they join sorrow to sorrow & one calamity to an other. Hereof rises strife and variance between the husband and the wife. Hereof it cometh that the one so abhorreth the other, that they will not go, talk, eat or drink together. This is a devilish life. Wherefore this exhortation must be diligently learned and exercised, that through patience we may endure and overcome all labours, sorrows, and vexations, being contented with this benefit, that we know this kind of life to be acceptable unto the Lord, and that in it and by it he will bless us. Thus with a merry and a cheerful conscience we shall overcome all troubles and temptations whatsoever.  Verse. 3. 
Thy wife shall be as the fruitful vine on the sides of thy house, & thy children like the olive plants round about thy table.  
We have heard two singular commendations of holy matrimony where the husband & the wife do live together in the fear of the Lord & walk in his ways, namely that this life is acceptable unto God and that he will bless the same. Therefore we are here exhorted and encouraged patiently to endure the cares and troubles which God hath allotted to this kind of life, to the end that while we are beaten down, humbled and kept under by these troubles, the corruption of the flesh may be mortified and the infirmity of nature may be healed. For where as the idle bellied Monks taught men to sequester themselves from all labours and travels, and from all worldly business, and to seek a solitary life where they might live in all ease and quietness: the Prophet here teacheth that this pleaseth not God. But this is it that pleaseth God, that we should be tossed with troubles and shaken with temptations, knowing that God hath appointed us here to suffer labours, sorrows and vexations both 
* Active or passive, that is, which either come unto us by labour & travel, or which we suffer inwardly or outwardly by any means.  active and passive, which matrimony bringeth with it. He saith not that we must live in idleness and eat the labour of other men's hands: as the Pope's holy Saints, those Epicures and delicate Martyrs do.  
Moreover, I somewhat touched before, that Jerome and some other also after him, did dispute as touching this Psalm, why David commends the life of a godly man to be so happy if he have a wife, since that in the holy Scripture there are so many holy men which lived a single life, as peradventure Helias and Helizeus did, with other like: albeit of these men he can not thus certainly affirm, but jeremy he may. To this I answer, that the Prophet here means nothing else but to instruct the godly as touching this kind of life instituted of God, and goeth not about to compel all men to marry, but teacheth those which are married, or intend to marry, to know and understand what they have when they have wives: so that both the single life and also matrimony may have their liberty.  
The meaning therefore of the Prophet here is nothing else, but to commend and set forth the gift of God, and not to compel any man to marry. For one and the same spirit hath distributed his gifts, to some after one manner, and to some after an other. We are all in one body, and we are all beautified with one and the same spirit, 
Matth. 9  but not after one manner. Let them therefore to whom it is given to 
* That is, to live chaste without matrimony.  receive this, abide still in their single life, and let them glory in the Lord. On the other side let those that are not so strong, but know and feel their infirmity, that they can not live both chaste and out of matrimony, let these (I say) consider more their own infirmity, than the discommodities and troubles that belong unto matrimony: and let them know that they have an excellent remedy created of God for their infirmity, and therefore the Scripture calleth the woman a helper unto the man. Wherefore, although we be unlike in gifts, yet let every one of us serve God in our gift and calling, show ourselves in all godliness to be the true and faithful family of that great and heavenly householder. This is then (as I said) the purpose of the holy Ghost, to extol and magnify this gift of matrimony (since it is so despised in the world, and the true praises thereof are so hide and darkened, partly by the corruption of the flesh, which can feel nothing but present troubles, and partly by the suggestions of the Devil and slanders of the world): and yet so notwithstanding that other gifts loose not their commendation. Let widows, let virgins abide in their calling. The holy Ghost here speaketh nothing of our virgins, but of matrimony only, to the end that they which live in that state, should know and acknowledge their gift.  
Now whereas Jerome, both ungodly and without all judgement objecteth, that Abraham, Isaac, and other patriarchs married wives when they were of great years, and lived many years also in matrimony without children, and therefore were not blessed according to this Psalm, I deny the consequence. For Abraham, Isaac, & others were blessed even before they married wives or had any children: Like as also widows and virgins which do believe & are baptized, are blessed. And as touching the Psalm, it speaketh of the gift only, & compelleth none thereunto, but adorneth & bewtifieth it with this singular commendation, because it is so miserably defaced and contemned in the world. The Pope and his Clergy do pretend that they eschew marriage for the love of chastity. 
1. Timoth. 4.  But that is false. We must believe S. Paul rather, who foretold that they should contemn matrimony, being led with the spirit of error and not with the love of chastity, especially seeing they have made a law whereby they forbidden matrimony. Therefore they speak a lie through hypocrisy when they say that the love of chastity is the cause why they abhor matrimony. For neither are they chaste, neither can they be chaste, as their abominable life and wicked practices do declare. But this do they that they may live in ease and security, and be free from all the cares and troubles of matrimony: And again, that through hypocrisy they may win unto themselves an opinion of great holiness amongst the people, and be reverenced in the world as spectacles and very Angels rather than men, and so be counted worthy to eat the labour of other men's hands. This is the holy, that is to say, the execrable chastity of our Papists, monks, Frears, Priests and Nuns.  
They that after this manner abstain from matrimony, are very Antichristes, according to the saying of Daniel, who foreshoweth that this is a most evident mark of Antichrist, that he shall not care for the desire of women. The same place doth the ordinary gloze also apply unto Antichrist with these words, that he shall make a great show of chastity, to the end he may the more easily deceive. We also add this cause moreover, that they make this glorious pretence of chastity and holiness, because they would live in ease and idleness, & eschew the cares and troubles that matrimony bringeth with it: which are meet & necessary for a godly man, if it please God to lay them upon him.  
Thus you see that matrimony is a good, an holy and a profitable kind of life, & is worthy of the commendation which this Psalm here giveth unto it▪ although the flesh and the world can not praise it because of the incommodities and troubles which it bringeth with it, but highly extolleth the single life. This is not to follow the word of God, but the judgement of the flesh, which commends gifts and maketh a difference of them according to his own fantasy, and thinketh to serve God more truly and purely in the single life, then in matrimony: as Jerome doth in his pestilent books which he writeth against jovinian: who showeth himself to have more learning and judgement in his little finger than Jerome hath in all his body. For he aught not to have praised virginity with the reproach and dispraise of matrimony: but thus should he rather have said: that as they which are virgins should serve God in their gift and calling, so matrimony is not to be condemned, but praised as a kind of life ordained of God, even then, when nature was yet sound and uncorrupt, and not yet infected with any sin. But Jerome hath neither so much godliness nor judgement but perversely bursteth out into these words: 
1. Cor 7.  It is good for a man so to be: therefore to have a wife it is evil. But to be a virgin, and to be married, although they be diverse gifts, yet is God as well pleased with the one as with the other. For where as they object these words as touching matrimony: Such shall have trouble in the flesh, this do we also confess. Notwithstanding matrimony is not the cause hereof, but sin, which they also have that are not married. Gen. 3.  
Thus much I thought good to say as touching the gross error & profane opinion of Jerome, trifling, and by foolish allegories with his companion Origen, imagining spiritual fathers and spiritual children: whereby they have given occasion unto the Pope to make himself the bridegroom or the husband of the church, and so one error hath brought forth an other. But I would rather wish that this bridegroom were hanged upon a tree with judas and buried in hell, then that by this means he should spoil Christ of his name. For Christ jesus alone is the husband of the Church. All the Saints of God beside, are but the friends of the bridegroom, as john the Baptist calleth himself. The Church is the spouse or the wife, the children are the faithful which daily come unto the marriage. These also are made the spouse, for they become partakers of the good things and the blessings of the bridegroom, and they obtain the righteousness of Christ and of his merits. If the Pope be good, then is he in the number of these, and not the bridegroom, not the husband, but the spouse, and is partaker of the benefits and the blessings of the bridegroom: But if he be evil, he is the bridegroom of Satan and the friend of judas.  
This is then the sum and effect of our answer, that this Psalm compelleth none to marry, as though it were necessary that all should live in matrimony: For it is not against these words of Christ: 
Matth. 9.12.  he that is able to receive this, let him receive it. But this is his only drift and purpose to set forth and commend matrimony, contrary to the corrupt judgement of the flesh, and the pestilent examples of the world, which do altogether fight against this kind of life, because of the troubles and incommodities which are incident thereunto. These troubles they that fly & will not feel, & therefore abhor matrimony, defile themselves with whoredom and all uncleanness, and so do much hurt by their devilish and damnable example. Against these viperous tongues & examples full of offence, this Psalm armeth us. The world calleth the wife a necessary evil. But Peter upon certain consideration, and yet without reproach, calleth her a weak vessel. But mark what the holy Ghost saith in this place: mark how he bewtifieth and commendeth the wife, while he compareth her to a fruitful vine, and the children which she bringeth forth to olive plants. Tell me if in any monuments there are to be found such two excellent similitudes as these are? yea if there be the like to be seen in all the Scriptures? For he taketh two of the most excellent trees that are to be found upon the earth, the vine and the olive, of the which are gathered two notable and precious liquors, & to these he compareth the wife and the children her fruit, before the world most contemptible things. The wife, if you consider her condition, is far inferior unto the man in those things which pertain either to the body or to the mind, specially as touching the affairs which are done by the man and can not be done by the woman. But the holy Ghost considereth the gift, and through the greatness and excellency of the gift he covereth what incommodity so ever is in the womankind, and shadoweth the same with most excellent and goodly similitudes.  
Now, that we may see somewhat the causes why the holy Ghost so greatly commends the woman kind, let us imagine that we are all unmarried: for the world detesteth marriage, but specially they that are unmarried: Yea let us presuppose that in the world there is neither man nor woman, but such a one as is neither of them both, that by this means singleness of life may be imagined to be the more perfect. What shall become I pray you, of such a happy world, pure chastity and singleness of life? how shall mankind continued? Shall not the whole world within twenty years be like unto a desert and a wild wilderness? what use shall there be then of Gold and silver? Yea what use shall there be of the Sun, the Moon and all things else that grow upon the earth▪ if, mankind suddenly decaying, matrimony by this means should be abolished and singleness of life only advanced? Yea, where shall the ministry of the word become? What fruit shall there be of the benefit of Christ? Why dost thou then so praise the single life, that thereby thou shouldst diminish the dignity and excellent fruit of matrimony? Nay, praise them both according to their worthiness, and especially mark here how the holy Ghost teacheth thee to behold and to consider of thy wife: that is to say, not as weak flesh, which doth the common offices and duties of nature (with reverence and shamefastness be it spoken, for so I am compelled to speak because of the blasphemous contemners of the creature of God). For why dost thou not likewise even in the vine also? Why dost thou not contemn it for the dung that is laid to the root thereof? Nay rather, hast thou not a more regard of the liquor which by this means is got out of the vine? Likewise in the Olive the roughness of the rind offendeth no man, or that the root thereof must be dressed, and as it were, fattened with dung. For we have all a principal regard unto the fruit. What madness then is this, that men in smaller matters can choose the best things, and for a greater commodity wink at those which are evil, and will not do the same in the woman which is the good creature of God? As though the woman also did not see some loathsome things (for so these nice and delicate hypocrites do term them) to be reprehended likewise in their husbands.  
In a child we can discern between the child and his order, his scabs, his diseases, or any like thing. For who rejecteth his child because he hath defiled himself? yea who forsaketh him because he is scabbed and scurny, or infected with the pestilence or any other contagious disease? Is not his ordure and uncleanness washed away? Is not he carefully tended and tendered in his sickness that he may recover his health again? Thus we shadow and cover the faults and deformities of nature, with the greatness and excellency of that good thing which we know to consist in the health and welfare of our children. Here who would not detest him which should say that the child should be cast away because he defileth himself, or because of his disease, be it never so great? As these holy hypocrites do most spitefully reprehend those duties of matrimony which the man showeth towards his wife, What? shall we not think her to be the creature of God, and partaker of the benefit of Christ? Besides this, that she is given unto us to this end, that she may be an help unto us. Wherefore they are devilish words which the wicked do use against the lawful company and duties that are between man and wife, because they will seem to be holy and great lovers of chastity, and worthily to contemn these things. If such men were worthy to be fathers, they should understand how little it would offend a good or natural father even to kiss his scabbed and sick child, to handle and to heal his sores. For if infants should be cast away either because of their diseases or scabbedness, I pray you Sir, where should you and I now have been? Wherefore the world is sharply to be rebuked which even in the best things considereth the faults, but esteemeth not the virtues. And where as it cannot lack the use of these virtues, and hath them daily even, as it were, in his hands, yet is it so blind that it can not see them. But this cometh of original sin, to be stark blind even in the most excellent creatures of God, and not to understand what good things and great blessings are offered unto us in and by them, but rather to be offended with such small faults or incommodities which in comparison thereof are in a manner nothing to be regarded.  
Wherefore we must here do as Cicero saith he was wont to do in pleading of causes: to wit, that if there were any evil therein, that he passed over with silence: but if there were any good thing, that he urged, that he amplified, therein he was wholly occupied. For who will have the less regard of his own body because he hath a sore in his breast, or in his longs, or some other malady in any other part of his body? Yea have we not therefore a greater care & regard of our bodies? Look upon our Courtiers, who when they have well pampered themselves and carry their bellies full of dirt and dung, walk in their silks and other sumptuous apparel, decked with gold and other goodly ornaments, and smelling as though their body were nothing else but a precious balm, and yet do they not once think how full of filthiness they are. Thus we hide our faults and deformities most diligently, & that which is honest or appeareth so to be, we set forth and magnify to the uttermost. But now, why do we not the like in matrimony? why do we not cover the faults and commend the virtues thereof? Nay, we do clean contrary: So blinded we are with original sin that in the best and most holy things we pick out that only which we may reprehend. In like manner we do also in the word of God, and in all things that pertain to the kingdom of God. For whereas he giveth unto us the use of the sun, plenty of vittells, a whole body, etc. these blessings no man considereth, no man giveth thanks for them. But if God begin to viset us with the pestilence, if we be pinched a little with dearth & scarcity of vittells, or but one of our teeth do ache, by and by we are so vexed that the anguish thereof either hideth or utterly taketh away from us the remembrance of all God's benefits. Thus goeth it with the world and with our own reason, that we are more moved with one evil (as we esteem it) then with a thousand good things beside.  
But the holy Ghost taketh a contrary way. For he covereth the faults, and that which is good he setteth forth with worthy praises. Wherefore he so painteth out the wife, that he commandeth thee to consider of her as of a vine planted in thy house and given to thee of God, whose fruits are divine plants, much more pleasant and more excellent than the olive tree. For albeit they degenerate and grow out of kind, and become evil plants, yet can it not be denied but that they are the gift of God: and that must we acknowledge. Now let them (as I have said) which have the gift of chastity, be without this vine, and let them delight in their other vine and other fruits. But we are now in the praise of this kind of vine. Here the wife is as the fruitful vine, and the children as the olive plants. For so the holy Ghost teacheth us, and the matter itself testifieth the same, although the holy Ghost did not thus teach us at all. For the very Gentiles did highly commend natural affections, love and kindness of one towards an other. This do also the ballets which are used amongst us Germans testify, whereby the faithful and loving affection between man and wife is set forth with singular praises, and that this life hath nothing more joyful and excellent then is a faithful wife and loving to her husband. The same also do all wise and godly men confess: not for the pleasure of the flesh, which is greater in whoredom, fornication and other uncleanness. For thereby unclean lust is inflamed, but in matrimony it is quenched. And the greatest pleasure that a man can have is this, when his wife is of a kind and a loving heart towards him. This is an excellent gift, and highly to be esteemed, and singularly commended in women. Whereof these swine are utterly ignorant, which think the wife to be nothing else but a swinish puddle of filthy pleasures. Nay she is an excellent instrument planted of God in thy house, that therein she may be as a fruitful vine. For this cause husbands aught to love their wives and children, yea more than their own lives.  
Wherefore, these high commendations of matrimony are here set against the venomous tongues both of Satan and of wicked men, wherewith they do so maliciously slander this kind of life: Also against the corrupt & perverse judgement of the flesh, whereby we are provoked either to a loathing & contemning of this kind of life, or else to impatiency, when our eyes are blinded in discerning and judging the benefits and commodities thereof, and are still in beholding of the faults, the incommodities or troubles that belong to the same. Thus the wiser sort even amongst the Gentiles would not do. For they did see that there is a natural affection in the man and the wife towards their children, and a mutual love & faithfulness between themselves, & both these things they praised and set forth with great commendation. So God by the small number of the wiser sort even among the Gentiles did overcome the multitude of these viperous tongues which are so venomous & spiteful against this kind of life. How much more than aught we to defend matrimony, (we I say) whom the holy Ghost moveth & stirreth up so to do by these excellent similitudes: whereby he showeth that God is so delighted with the life of married folks, that not only he giveth his blessing for the sustentation of this life, but also the blessing of the belly and of the breasts, as Moses calleth it. This, no doubt would not God do, if he hated such as are married. For he said unto Adam: All that groweth upon the earth shall be unto thee for food and sustenance. After the flood also he gave unto man the use of clean beasts. Yea he giveth unto matrimony what treasures and riches so ever are in the world, and what so ever in nature is contained. All these are lively testimonies that God approveth, liketh and loveth this kind of life, although the holy Scriptures should speak nothing thereof at all. Moreover, who seethe not that the propagation of man and woman kind is ordained of God? Let us therefore be mindful of these similitudes & therewith arm ourselves against the wicked & perverse judgement of reason, against the devil & venomous tongues, which magnify and ertoll vanity and abominable filthiness, and these inestimable gifts they most wickedly dispraise and despise.  Verse. 4. 
Lo, thus shall the man be blessed that fears the Lord  
Hitherto we have heard those excellent commendations of matrimony which the holy Ghost setteth forth, to confirm and comfort such as are appointed to this kind of life, that they might patiently suffer the incommodities, the troubles and temptations of matrimony, and not follow the judgement of the world, which like unto the mule and the ass followeth the fence of the flesh and is overcome with these troubles and temptations. The good gifts of God it understandeth not, but some times it detesteth and abhorreth them. For you shall find many to whom it seemeth a great misery to have many children, as though matrimony were ordained for beastly pleasures only, and not to this end rather, that we might do acceptable service both to God and man, in nourishing and bringing up of children. These men are ignorant of that which is most comfortable in matrimony. For what is to be compared unto the love of parents towards their children? especially since here thou seest that children are the greatest portion of God's blessing. But here again we have need of faith. For the world taketh it not for a blessing when a man getteth his living by labour & travel, suffereth the troubles and vexations of his wife, his children, his servants and such like, whereof in matrimony there are many. These things, I say, the world esteemeth not as blessings, but abhorreth them as maledictions, But the holy Ghost, to confirm the minds of the godly commendeth and setteth forth all that he hath hitherto said, by this sweet and comfortable name, and calleth them blessings, to the end he may stir us up to know God and his gifts rightly, jest that in the mids of his benefits and blessings we should fall to a loathing thereof, as the world is wont to do, which regardeth not those things which it hath & presently enjoyeth, but desireth the things which it hath not. Wherefore this vehement kind of speech is diligently to be noted, in that he calleth this life blessed and happy, which to the judgement of reason is miserable and full of calamity, when he says: Lo thus shall the man be blessed, etc. What canst thou desire more? In that thou hast a wife and children, and livest with the labour of thy hands, it is in deed the blessing of God. Wherefore thou hast not only great cause not to be offended but also to give God thanks for his great blessings.  
But how few are there to be found which do believe this? And if any do believe it, yet through infirmity they are led away from this faith, and forgetting the blessing, they become unpatient, as if they were in the midst of God's malediction. It is therefore to be wished that this saying of the holy Ghost, as a singular consolation, might be always before the eyes and in the ears of the godly. For how shall we find a more manifest argument that the life of such as are married pleaseth God then this, that their whole life is nothing else but a blessing? In deed it so cometh to pass often times that they are vexed with the sin of impatiency through the offences of their family, their children, and some times their neighbours. But what then? All things cannot be so pure and so perfect in this our infirmity, but that oftentimes we shall feel either some excess or some lack both within the house and without. But this sin of impatiency the daily prayer of the godly doth quench & overcome. And thus must the godly comfort themselves that they are placed among God's blessings, and live a life blessed of God. This faith the greater and stronger it is, the more joy it bringeth. For albeit some troubles do happen, & we some times also are overtaken with sins, yet is the word of God omnipotent. Wherefore in all temptations the victory is there's which stick faithfully thereunto.  
These words therefore must be received as the oracles of God, and this kind of life we must adorn with due praise and honour, since that God doth so richly pour out his blessing upon it. This must we not only know, that we may set it forth and commend it to others, but all of us which live in this kind of calling, must commend and apply the same also unto ourselves, that whether poverty, diseases, vexations & troubles of our family or any other like temptations do oppress us, we may endure the same with patience, resting upon this most plentiful consolation, that the holy Ghost calleth this state a blessed kind of life: And this they find, this they know, and this they do which fear God and serve him truly as he saith: So shall the man be blessed that fears the Lord For the true service of God is to fear God, to trust in God, and to have thy whole affiance fixed in him. Upon these godly motions of the mind afterwards followeth obedience in our vocation and other things which are commanded of God. For all these things the fear of God doth comprehend. They that fear not God, understand nothing hereof, neither doth the holy ghost here speak any thing of them.  Verse. 5. 
The Lord out of Zion bless thee, that thou mayest see the wealth of jerusalem all the days of thy life.  
Now, after these high commendations of matrimony, the holy ghost addeth an excellent prayer, wherein he desireth that God would bless more & more this kind of life, and that, for such married people he would give peace and tranquillity to the common weal. Now all such prayers have a promise included, that all things shall come to pass as they do pray. Moreover, where he addeth: The Lord out of Zion, etc. he doth it because the worship of God was at that time in Zion. Therefore, not only in heart they looked towards that place (as before we have declared), but they turned their faces also that way when they prayed, because God had promised that he would there devil, and there would receive the prayers and sacrifices of the people. Hereof come these sayings, To pray before the Lord: To offer before the Lord: To appear before the Lord, that is to say, in the tabernacle, wherein was the Ark and the mercy seat, to the which God had bound himself that he would there be found. Wherefore they called this place the fortitude, the kingdom, the Majesty, the glory, the beauty and the rest of the Lord, as in the Psalms and the rest of the Prophets is to be seen.  
After the coming of Christ and the publishing of the Gospel, this place had an end. Wherefore we say not now, God bless thee out of Zion, or out of his holy temple, but: through Christ our Lord For he is our true mercieseat, whereof the mercyseat of the old Testament was but a shadow or a figure. For in Christ dwelleth the godhead corporally. Therefore when we pray unto God, we desire to be herded in the name of Christ and for Christ's sake, like as by the example of the old primative Church, public prayers are all finished with this clause: Through Christ our Lord But hereof somewhat we have said before: notwithstanding these things can not be spoken of enough. For this is true Christian knowledge and wisdom, that our cogitations should not be wandering and scattered, but gathered to one object, that is to say, unto Christ, For like as in the old Testament the people was gathered together unto the Ark or tabernacle, and was not suffered to sacrifice in Dan, Bethel, Gilgal and other places, which the wicked Idolaters did choose unto themselves, so now to come unto the Lord, there is no way to be sought by invocation of Sainetes or any other kind of worship or works, but by Christ and in Christ alone, according to that saying: Whatsoever you shall ask the father in my name, he will give it you. For God will no where else be found or worshipped, not not in Heaven, but only in this one person which was born of the virgin Mary, that is, in Christ jesu. He is the true mercyseat and the certain throne of the Godhead where the godhead dwelleth and is found corporally as these sentences of the Gospel do teach: Not man cometh unto the father but by me: I am the way, the truth and the life. Whoso have not this object, their minds do wander in infinite errors and opinions, as in the example of the religious rabble of monks, Frears and such like it appeareth. One order chooseth Frances, an other Dominicke, an other Benedict, and others likewise find out diverse other for their patrons, by whose rule, as a certain and unfallible way, they might come unto life. And what did all these? Examine their heart, and they will all say with one consent that they sought God. Now, they thought God to be such a one in Heaven, that if they were covered with a monks cowl, if they abstained from flesh, if they lived without wives, if they touched no money, etc. then God would hear them and be merciful unto them. Thus forsaking the true and only way which is Christ, they wandered every man after his own way: no otherwise then did the jews, who when they had one certain way set before them whereby they might find God, namely, if they would go into the Tabernacle and there worship God, there offer sacrifice unto him: they forsook the only and true way, and ran to woods, valleys, rivers, etc. Thus, whilst they thought to pacify and please God, they more grievously offended him: as in the Prophets we may plainly see in diverse places, where God says, that he detested the ways which they did choose unto themselves, and that he would not be found of them. For why did they not keep the true and infallible way so plainly set forth and taught by the word of God?  
This have I spoken to the end we may read with knowledge that which the Prophet says here: The Lord out of Zion. For he is constrained to make mention of this place for the avoiding of Idolatry. For God did reveal unto them, that in this only place he would be worshipped. Wherefore under the veil and shadow of the promise, they worshipped Christ also who was included in the promise. But now that Zion is destroyed and go, the treasure is opened, that is to say, Christ, who then was hid in the promise, as under a veil. Wherefore let us remember that all such places must be applied unto Christ: Like as also we are taught by experience that in temptations there is no consolation whereby afflicted minds may be comforted and raised up, not not in God, but that only which is in Christ. For it is not only perilous, but also horrible to think of God without Christ. For besides that Satan is then able most easily to oppress us with the brightness of God's Majesty, there is also great danger even in this, that God will not so be comprehended or found. We must therefore rest and devil in this only object in the which God showeth unto us his will, even Christ. But they which seek any thing without Christ, in their temptations shall feel by their own peril how dangerous a thing that is.  
But you will say, how doth God now bless out of Zion any more? Even so, that thou shalt see the wealth or prosperity of jerusalem, that is to say, God for the love he beareth to godly married people and such as fear God, will give politize peace, which is a thing most necessary, not only that they may be able the better to provide for their living, but also and especially to bring up their children honestly and in the fear of God. And this was the cause why cities were first builded, that men joining their strength & power together, might be able to defend them and there's from the force and cruelty of others. Afterwards, when there was not aid and help enough in one city, many joined their powers together. So common weals and kingdoms were first begun, to establish and maintain peace, which married people have need of. Now that nature did thus unite and join these things together and taught men so to do, reason itself doth see and perceive. But the true cause the holy Ghost here setteth forth: to wit, that these things come of the blessing which the Lord giveth to married people, but specially to the godly, who aught to know and acknowledge that the first blessing is to fear God: the next is to have wife and children: the third, to enjoy politic peace and quietness. What wouldst thou have more? Wherefore for thy vine and olive plants which thou hast in thy house, thou shalt see that the Lord giveth Kings, Princes, laws and whatsoever is necessary for the defence and preservation of the common weal and peace.  
And here we are admonished that since Kings, Princes and Magistrates are ordained for the benefit of married people and families, they aught likewise to yield obedience unto them, and whatsoever else they have need of, while they watch for the preservation of peace. For they are the ministers of God, as Paul calleth them, given of God for this purpose, that we may enjoy his blessings in peace. Which peace how great a benefit it is, the common proverb of the Germans witnesseth, which saith, that a man which hath two cows, should give the one that he may quietly enjoy the other. For what availeth it thee if thou have thy house full of riches and are not able to defend the same against thieves and robbers? Seeing therefore that this is done by the Magistrate, yea seeing that judgement and laws do restore that to the owner which is unjustly taken away, good cause there is why honour and obedience is to be given to the Magistrate, as the minister of God's blessings which he bestoweth to the married people. For this third blessing of matrimony is here recited of David, that they may see the wealth and welfare of jerusalem, that is to say, that they may see jerusalem flourish, first by true religion and sound doctrine, and secondly by godly Magistrates. For these are the benefits and blessings, not only of one house, but of all jerusalem. Thus the holy Ghost commends unto us the gifts of God in a goodly order. The first is the fear of God. This fear comprehendeth the things which are contained in the first table. Now, for the fear of God, afterwards God giveth house and family. Thirdly for houses and families well ordered, and governed in the fear of God, followeth also the third blessing, that is to say, a happy common weal.  
Wherefore let us learn to understand rightly the benefits which we receive by godly Magistrates, and for them let us be thankful. Again let us learn that this gift of God, to have good Magistrates, is given unto those and for those married people and those families which fear God. Which gift the wicked also do enjoy, but yet no otherwise then swine do their draff and swill, without any thanks giving unto God, or thankful remembrance of this or any other of God's gifts. For as the destruction of Sodom was differred because of Loath, so oftentimes for a few godly families or a godly Prince, God blesseth the whole common weal.  Verse. 6. 
That thou mayst see thy children's children and peace upon Israel.  
It is given to many to have children in matrimony, and to many it is not. Therefore we said before, that this is a commendation and not a promise pertaining to every man particularly, but generally unto matrimony & to the kind of life itself. So unto some it is given to see the children and nephews of their children. To some again matrimony is all together barren and fruitless. For these things the Lord distributeth to every one as is most expedient for them. Notwithstanding, the godly married people must pray unto God for them, and most commonly also they do enjoy them. And marvelous is that natural affection and love especially in old men which they bear unto their children's children: for they love them more tenderly than their own. Wherefore, for as much as this Psalm tendeth to the setting forth and beautifying of matrimony, and wisheth all felicity to the married people, the holy ghost addeth this moreover concerning their long and fruitful posterity, as a singular comfort, because he would omit none of those good blessings which are given of God to such as are married, though not to all, yet to the most part. Now, although we said before that all such prayers have a promise included in them, yet notwithstanding this is the manner of corporal promises, that God giveth them so as is most profitable and expedient for every man. Wherefore we must apply the promise which is included in this prayer, to the kind of life itself, and not to every married person, namely, that such as live in godly matrimony and fear God, shall increase and multiply unto a fruitful and a great posterity, and that for their sake the blessing shall flow unto all the people: as he addeth in this clause: peace upon Israel, that is to say, all wealth and prosperity I wish unto Israel for thy sake.  
Thus the Psalm commends and defendeth matrimony against those spiteful slanders and reproaches of the world, which can not judge but according to the sense and feeling of the flesh. Wherefore, as it is offended with the troubles and burdens of matrimony: so is it offended also with those things which happen in civil government, when it must obey laws, pay tribute to the Prince, or be are any other like burden. For it would so live that what soever is best or most pleasant in matrimony, that only it would enjoy without all grief or molestation. As, we may see, there be many which marry wives, because they imagine that there is nothing in matrimony but mere love, amorous delights, and fleshly pleasures. In like manner how many shall you found, which through an inordinate love and desire of glory, seek to rule and be in authority? But afterwards, when in matrimony they must suffer troubles and vexations, and in politic government, envy, hatred, cursed speaking, and slanders, they cry out that they were deceived and become impatient. Yea, it can not otherwise be but that these things must so come to pass. For that which is the best and most excellent in both kinds of life, the blessing of the Lord I mean, they nothing esteem. Wherefore we must have a special regard unto the blessing: and we must have also the word of God before our eyes, to the end that when all other things are full of dangers, full of troubles, miseries and vexations, we may rest and repose ourselves upon the good will and pleasure of our God.  
Likewise in the Church, are not all things, I pray you, full of troubles, vexations, and woeful calamities in so great a multitude of profane & godless people? Notwithstanding all these things, when we look to the will of God, are easily born and overcome. So let us also in matrimony consider first the word of God: then the gift which the Lord bestoweth upon us when he giveth wife and children: and thirdly God's blessing and peace in the politic state and common weal. For these gifts thus acknowledged, let us afterwards give thanks unto God. So shall God be provoked to bestow a greater blessing upon us: whereas if these things be not done, we shall provoke him to take from us those gifts which we have. So great Empires, kingdoms, cities & common weals might longer prospero and flourish than they do. But because they be unthankful unto God and contemn his word, they come to ruin and miserably perish. Let us therefore learn to be thankful, and the blessing of God shall abound in us.   

The .129. Psalm. They have often times afflicted, etc.  
This Psalm consists of two parts. 
The argument of the Psalm.  In the former he giveth thanks to God for the defence and continual deliverance of the people of God. In the later part he maketh his prayer against the adversaries, & in praying he prophesieth withal. Both these serve for our instruction, and also contain an exhortation to patience under the cross, which pertaineth not to one age or time, but as the continual history of the Church doth show, to all times and to the whole life of man. Moreover we do here comprehend both Churches, of the jews and of the Gentiles, as Paul also in a manner joineth them both together when he saith: First to the jew and then to the Graecian. For as touching the Church or people of the jews, it appeareth by the histories that they were placed in the mids of their enemies, as a goodly rose in the midst of thorns. On the southside the Ismaelites, the Arabians & other cruel people vexed them. On the west part the Egyptians, the Ethiopians, the Troglodytes and other like. On the North side the Philistines, the Assyrians, etc. So the Church after the destruction of the synagogue, is compassed every way with enemies, and Christ, according to the Psalm, reigneth in the mids of his enemies. Thus were they often times and many ways afflicted. But herewithal God showed this miracle, that when they were so afflicted, he always delivered them. And thus was the kingdom of Israel a miraculous kingdom, in that the Lord when he would correct and chastise them, suffered the Philistines, Edomites, Moabites, Assyrians and Babylonians to have victory over them. Again, when they seemed to be utterly oppressed, they victoriously prevailed against their enemies. So continued this kingdom in despite of the cruel nations round about it, and of Satan himself: as is to be seen in the books of the Kings and also of the Chronicles. Now, because this people had both threatenings and promises set before them as touching their afflictions & deliverance, this was unto them a great consolation even when they were afflicted & spoiled, that they known that all these things came to pass not by the will or power of their enemies, and much less by their righteousness or deserts, but only by the will of God thus punishing and chastising his people, yea threatening and forewarning them by the Prophets that he would so punish the disobedient. This is no small consolation, that in thy affliction and calamity thou mayst be able to say: this is the scourge of God thus correcting me and visiting my sins: It is not the wrath of God or the merit and deserving of my adversary.  
These things must we apply unto ourselves also, to the end that when we be oppressed, we may comfort ourselves that we are not oppressed by the power of death, sin, hell, or any creature, but by the will of God our creator, afflicting us and punishing our sins & ingratitude, and yet so that he leaveth unto us this fatherly promise, the he will not forsake us. And such a figure of the whole kingdom of Christ is set forth in the Apocalyps. For how much doth is speak of evil angels, of cruel beasts & such other plagues of the Church which should enter into the Church & the kingdom of Christ, God so permitting. Notwithstanding consolation followeth afflictions and calamities, and though the Church be never so sore afflicted, yet shall it continued and endure, & at the length shall overcome and victoriously triumph.  
But this Psalm agreeth especially unto our time, wherein the Church hath been most grievously afflicted both under the Turks and also under the Romish Bishops, yea and as it were utterly abolished: So that if you weigh the matter well, it may appear that the condition of the jews in Babylon was better than the state of the Church under Antichrist: where the true use of the Sacraments was taken away, the benefit of Christ darkened, faith extinguished, no true service of God used, no true good works exercised: generally all things which pertain to true religion were clean abolished or most miserably deformed and defaced. Wherefore, like as the jews in Babylon were put from the sight & use of the temple, the sacrifices, the ceremonies & all politic government: so the Church under Antichrist had no true ministry, no true service of God, not her own kingdom and government, but was constrained to observe and keep the babylonical and heathenish rites and ceremonies of the Papists. Thus was the wrath, and thus have been the punishments of God in a manner all one in the Church of the jews and the Gentiles.  
Wherefore it is most necessary that we lay hold upon this consolation, that, as the Psalm saith, we are afflicted, we are cast down, we are trodden under foot, but we are not overcome. For the Church shall stand and remain invincible, notwithstanding that through great incredulity and incredible infirmity the victory thereof is hidden & can not be seen. As it was under the Pope, where all Schools and all Churches taught nothing else but the blasphemous doctrine of the Romish bishops and doting dreams of the Monks. This was the very same thing that the psalm 73. complaineth of, where it saith: We see not our signs, and yet God had even then his Church, although it was very little, obscure, & miserably deformed. Before the kingdom of the Romish Antichrist what a swarm of heretics sprung up? Of whem also the Church was sore vexed and afflicted, even as the jews were afflicted of the nations which dwelled near unto them. And like as the captivity followed that affliction of the jews, so the kingdom of the Romish Bishops was that captivity which f●llowed the outrageous fury of the heretics, & out of the which also have flowed all the evils, and plagues which have been ever since in the Church, as out of a foul sink and filthy puddle. But now by the great mercy of God the captivity beginneth to be turned, the temple is repaired, and the true service of God restored.  
This Psalm, after my judgement, speaketh generally of all such troubles and afflictions of the Church, as have been at all times & in all ages: As first that the kingdom of the jews when they were yet under good Kings, was mightily assailed, but yet not utterly overcome: And that the people afterwards were spoiled of the Assyrians and Babylonians and carried away captive, but not clean forsaken. For they were again delivered out of captivity, and in their own land enjoyed the promise concerning Christ. Thus speaketh the Psalm first of the jewish Church. Afterwards it comprehendeth as a prophecy, the state and condition of the Church of the Gentiles: to wit, that God would preserve and defend it against all heretics, against all the rage and fury of the world, against the kingdom of the Romish Antichrist, & moreover against all the temptations of sin which vex and oppress the conscience. Thus must we apply this Psalm to all times and ages of the Church, to all changes and alterations, all dangers of the world, the flesh, sin, the law, death, and the gates of hell. For the world assaileth it with power & wisdom: the devil with desperation and dubitation: heretics with errors in faith and religion, and the conscience with sins. In all these perils we say: Blessed be the Lord God, who suffereth us not to be tempted above that we are able to bear. In deed we must be tempted and tried, but in the tentation he will give an outscape: besides this, that he giveth us strength also to bear the tentation until the time of deliverance come. This benefit David here setteth forth, and showeth unto us the state of his people, to the end we may thereby learn this comfort, that like as he preserved that people, even so will he also preserve us. For we have one and the same God, the same spirit, the same word, the same promises, & briefly all things else, whatsoever. Wherefore we may say and sing with David.  Verse. 1. 
They have often times afflicted me from my youth, may Israel now say:  Verse. 2. 
They have often times afflicted me from my youth, but they could not prevail against me.  
He nameth no certain enemy, to the end he may comprehend all. Where he saith: From my youth, he understandeth all the time from their primitive Church (as we call it) until Israel began first to be the people of God. For albeit we ever praise those things which are most ancient and of greatest antiquity (as the primitive Church is in deed worthy to be praised) yet God regardeth not this difference. For in all times and even in the last ages of the Church he gave notable Prophets to the people of Israel: as before the captivity Esay, of all other the most excellent: after the captivity Aggaeus, Zachary and others. In the mean time between Moses and these, were Helias, Heliseus, etc. So we see that the primitive Church was more pure from heretics and wicked opinions. But yet notwithstanding there were some notable Prophets and other excellent men even in the later times. And when the root of jesse seemed now to be withered, yet God raised up Anna, simeon, Zachary & Elisabeth. For God preserveth his Church though it be never so much assailed and oppressed, according to his promise. Only let us open our eyes that we may see from whence this cometh.  
And here we may not look to those things which the world especially esteemeth and magnifieth, but we must behold the Church as it is afflicted, oppressed, & full of calamity. For this is the true face of the Church of God, that it is weak, environed with all deadly engines, and compassed with all the furies of the devil, the world, the flesh▪ sin and death. These things he that will not behold, but flieth and abhorreth them, shall never find out the true Church in deed. For that is not the true picture and image of the Church which the painters see forth, which paint her as a goodly virgin, as a city well armed, adorned and beautified. In deed that is a true picture, but not according to the eyes of the flesh. But spiritual eyes do see this great beauty, that Christ is her husband, & begotten her unto himself by the holy Ghost, beautified her & made her glorious with his own blood, with his merits and with his righteousness. Of all these things the flesh can see nothing, can judge nothing, but seethe rather the contrary, how she is subject to most bitter hatred, malice, vexations & torments. Wherefore if it would paint her out in such sort as he seethe and beholdeth her, then must it paint and set her forth as a deformed and a poor maiden, sitting in a dangerous wood or desert in the midst of cruel and hungry lions, bears, wolves, swine & venomous serpents: also in the mids of outrageous & furious men, attempting with sword, fire and water to destroy her, and to root her out from the face of the earth: 
Cap. 12.  As there is in the Apocalyps set forth a goodly picture (then the which there is nothing more excellent in that book) that the church as a desolate woman, flieth from the old serpent or dragon persecuting her & her child. Wherefore these words which David here useth, may very well be applied to her: Many times have mine enemies afflicted me, many times have they vexed me.  
But this affliction seemeth rather to be an utter destruction, if we follow the judgement of the flesh: As if the enemies did so prevail and overcome, that the Church were utterly oppressed and vanquished for ever: As we all found by our own experience in our conflicts which privately we suffer in our hearts, when Satan terrifieth & confoundeth our consciences. For then are raised up such terrors, that no man can otherwise judge but that the victory is Satan's, oppressing us with heavy & bitter cogitations, with temptations, vexations and anguish of spirit, & spoiling us (as to the flesh it seemeth) of all the sweet consolations which by the merit of Christ and the word are offered unto us. According to this sense we may well say: Often times have they afflicted me. For this seemeth to be, not only an affliction, but an utter desolation & destruction. As we privately feel this every one in our own hearts and consciences: so the whole body of the church in all times doth confess that it is vehemently assailed with strong and mighty armies of most deadly enemies of all nations, and oppugned with the engines of all temptations & tribulations, even from her youth, that is, from the time that, when the people were delivered out of Egypt, they began to be known from other nations, and to be the people of God.  
But here the church and the children of God comfort and raise up themselves again, having good experience that in all these calamities God showed forth his power, and not only remitted their sin, but also turned away the punishment thereof, so that still there remained a Church, and the practices of their enemies were brought to nought. Wherefore the Prophet here, not only repeateth the danger and calamity of the Church, but with great joy he addeth withal an exhortation, that every member of this body should praise the mercy and goodness of the Lord, and say: They could not prevail against me. This is a singular consolation, not only for the whole Church of God, but also for every one of us particularly, against the proud brags of our enemies, and the great hope which they have conceived, that they shall prevail against us. Heretics and sectaries do glory that they shall have the victory. The Pope vaunting of his own strength & the power of Princes, crieth out: we shall overcome. Satan joineth with them both and raiseth up such troubles, that it seemeth doubtful to whom the victory will fall. This oppresseth, not only every man privately with great heaviness and sorrow, but also the whole Church. As we by experience did prove in the assembly gathered at August, where it seemed that our enemies should utterly have swallowed us up. But did not we there found these words to be full of consolation? They could not prevail. This consolation we must hold fast even when we are killed, as by the examples of the primitive Church we are taught. For the Church is as it were watered with the blood of the faithful, that the greater increase may come thereof. Now, like as these words of the Prophet are rightly applied to that persecution which is done with the sword, so must they be applied also to the assaults of heretics and Sectaries: For it is their property to boast and brag of the victory, & always to triumph before the victory. But how so ever our adversaries triumph & glory, let us endeavour to hold fast the word, and what so ever we do, let us apply it wholly to the amplifying of the kingdom of Christ and his word. If then (as needs it must be) assaults and battles do follow, yet let us sing with David: They could not prevail. For albeit they kill us, yet neither the Pope, nor any other heretics, nor the Turk, nor Satan himself shall ever be able to quench the word: Neither yet shall they prevail against us if we steadfastly abide in the word. In deed this will we grant unto Satan, that he is stronger than we, and vexeth us many ways. For many are the troubles of the just, but God will deliver them out of all. And why? Because it is the word of God which they profess & teach: and moreover it is Gods own cause which they defend. Wherefore although the Pope attempt and practise never so much mischief, and go about to stir up the whole world against us: although false brethren which walk not in true & sound doctrine, continually vex us, although Satan himself never cease to raise up the gates of hell against us, yet will we sing with David even to the end: They could not prevail, yea and that only because of the word.  Verse. 3. 
The plowers ploughed upon my back & they made long furrows.  
See what unlike and almost contrary things he joineth here together. Before he comforted the faithful, that the enemies should never be able to do any thing against the Church, because it is invincible and can not be overcome: and here he complaineth that they plough upon the back of the Church, & make such furrows, as seem to be of an infinite length. This is an offence therefore which vehemently troubleth the godly, that God suffereth Satan and the world so long to rage, so long to vex & afflict the Church, that he giveth success unto their wicked counsels and attempts: that he suffereth the ungodly even then to prospero, when they are most worthy to be punished with all manner of torments, and utterly consumed. On the other side, the godly, the more they pray and the more they hope, the less seemeth their prayer and their hope to take effect: Every day are they more and more afflicted: every day there is less & less hope left. Wherefore this similitude is well applied unto them in that they are compared to a ground which is continually ploughed: wherein such furrows are drawn as seem to have no end: as though there were no god which either seethe their calamity, or the impiety and outrageous cruelty of the enemies of the word. He signifieth therefore that they have need of continual patience, not for a day or two, but all the days of their life. So that they which have the word must assuredly purpose and determine, never to depart from God, although they should suffer the same afflictions a thousand years together. How many have we seen in these our days which have fallen away (yea and such also as sometime did stand,) when the fruit of the word was hindered through persecution, like as the Sun drieth up and withereth the corn that is sown in a stony ground?  
Wherefore we must learn that the patience of the faithful, as it is in this verse described, is such as is ready to offer their backs unto the plowers, and to suffer not for a day nor for a year, but for the time of their whole life. For he compareth afflictions to the long ploughing in the back of the faithful: Like as our Saviour Christ also signifieth when he says: He that continueth to the end, shall be saved. For to begin is not enough. And that patience which hath her bounds and limits prescribed, may be found even among the Gentiles. But the patience of Christians is perpetual, that is to say, such a patience as seemeth to be infinite and without end, for the end thereof doth not appear. Like as on the other side, the end of their consolation appeareth not: So that those things which seem to be most contrary, are here joined together, that is to say, the length and the long continuance of the furrows in the back of the faithful, and the victory of the faithful singing of those which drive the plough: They could not prevail.  
Moreover this great and long continuance of the furrows in the back of the faithful includeth such an offence as no carnal wisdom is able to overcome: namely that the wicked do not only prospero, but their felicity also continueth long, so that it seemeth to be as a reward of their tyranny, their persecution & malice against the church. For if God would suffer their tyranny but for a little time, & speedily reward them according to their deserts, we should all then say that God is mindful of his children, & angry with the wicked. But now, since impiety and wickedness flourisheth many years together, and the wicked still continued and increase in great felicity, without punishment, the same is verified of them which Diogenes said of Harpalus, that they seem to give a lively testimony against the gods. Yea the godly are so vehemently tempted through this long continuance & fall so far, that they think God hath no regard of them. Wherefore we must so arm ourselves with Christian patience, that albeit we feel the tedious & long continuance of these furrows, we be not therefore offended, but when one tentation is overcome, we must prepare ourselves to an other. For our backs must be always ready to bear the long continuance of these sorrows.  
This is the first part of the Psalm, in the which he confesseth the divine miracles and miraculous power of God, whereby he preserveth his children not only against the world, but also against sin, death and the devil, and praiseth God for that he giveth victory to those that are overcome, and putteth those to flight which do overcome. This joyful end and this success he willeth us to look and wait for, and exhorteth us to patience. Now he turneth himself to prayer, and not only prayeth, but also promises to the enemies of the Gospel, that although they obstinately continued in afflicting the faithful without check or punishment, yet shall their ruin & overthrow be such, that they shall never rise again: as experience doth show. For I pray you, what kingdom from the beginning of the world hath always continued and prospered? The places and spaces of the earth do remain voided and desolate & the kingdoms are go as though they had never been. Again, the cruelty & tyranny of the kingdoms of the world was never so great, that it was able to oppress the church. For the Church still continueth & shall continued to the end of the world, as followeth.  Verse. 4. 
The righteous Lord hath cut the cords of the wicked.  
These words are so full of consolation, that to the children of God in their calamities and afflictions, nothing can be more comfortable. For they know that no munitions, no furniture of war can be so strong. first of all therefore, weigh and consider why he calleth the Lord Righteous, and you shall see that he so doth, because that, when a man considereth according to the judgement of the flesh, the things which are here done, and how God governeth and ruleth the same, it seemeth no otherwise but that he is unrighteous and unjust in supporting the tyranny of the wicked with great riches, power, dignity, etc. When reason seethe this, it can judge nothing else, but that, if there be a God, he is unjust. For first of all thus doth reason gather: If there be a God, he is able to resist the wicked, and utterly to destroy them. For to be a God is to be almighty. Again, thus carnal reason argueth. If there be a God, he must needs know those things which are done in the world. For it can not be said of God, that he is ignorant of any thing. Now, what else followeth hereof, but that if God know these things to be cruelly and unjustly done, and is able to resist them, he aught also to be no less willing to do the same. For if we think that he will not do that which he knoweth and is able to do, it must follow that he is not good, but evil: not just, but unjust. Now lay these things together. If God have power, wisdom and goodness in him: if he be able to help: if he know how and also be willing to help, why are all these things done and governed in the world in such sort, that the wicked have power, riches and dignity, as a reward of their impiety? and contrariwise the godly for their piety and godliness are many ways and most cruelly afflicted? All these things are a lively testimony against God, as before we said of Diogenes. This argument of Epicurus and such like atheists, is to the flesh invincible. Wherefore reason being altogether blinded and wrapped in these snares, inclineth to this opinion, that there is no God, or else that he regardeth not the affairs of men.  
Of this offence and stumbling block the holy Ghost warneth us when he attributeth this name unto God, that he is righteous, whom unrighteousness and impiety pleaseth not. Therefore although he suffer the wicked to flourish for a time, yet at the last he cutteth their cords, that is, he destroyeth both their power and them, according to that saying: Thou art not a God that loveth wickedness. 
Psal. 6.  Wherefore let Christians learn to judge, not by that which presently they feel, but by that which the word of God promises and shall assuredly come to pass: to wit, that the wicked when they have long ploughed upon the backs of the faithful and many ways afflicted them, shall perish at the length. For God is just, and his justice will not suffer the righteous to be oppressed.  Verse. 5. 
Let them that hate Zion be confounded and turned back.  
This (as before I have said) is a prayer. But you know that in every prayer there is a promise included, which promise' this word Righteous doth express in the former verse with a singular vehemency, to the end we should not murmur, or blaspheme God, as though he were not mindful of us, or had no regard of us. Now, where he says: Let them be confounded & turned back, it is an exposition of that which he said before, that their cords should be cut, that is to say, their kingdoms, their power, their riches, their laws, and finally their whole politic body and common weal should be brought to naught: as it befallen to Babylon, Niniveh, jerusalem, Athens, Corinth, Thebes, Rome, and briefly to all kingdoms and common weals which did not submit themselves unto the Gospel. For when they proudly stretched out their necks and set themselves against Christ their Ring, and by their power sought to oppress him, they were destroyed. In like manner must we also pray, and certainly look for the execution of God's vengeance upon those which at this day have set themselves against the Gospel: as the Pope and his Bishops, with all their faction, and with all the Kings and Princes of the earth which maintain and defend their impiety: for at the last they shall be confounded. But the Gospel and the word of the Lord shall endure for ever. For the name of Christ shall never be oppressed, but being faithfully called upon, shall always be ready to help the afflicted, and shall cut the cords now of this wicked man, and now of that.  
Thus the holy Ghost comforteth us sundry ways. For when we have learned that Satan is such a spirit as never ceaseth to tempt and to vex us (so that when he can not overcome us by the greatness and the multitude of temptations, he goeth about to do it by the tediousness and long continuance thereof) he would have us to comfort ourselves herewith, that albeit these temptations continued long, yet notwithstanding they shall have an end. And since we are forewarned both of the continuance and of the end thereof, it is the more easy for us to bear them. Here is to be noted also that he showeth to whom he wisheth evil, namely to those which hate Zion. And that hatred which they bore against Zion, was an hatred against God. For in that Satan hateth the Church, he doth it not only in respect of men, but because he hateth God himself whom the church praiseth and magnifieth. Moreover, Zion was a place which God had choose unto himself. Like as therefore God had choose that place to show his great love towards it: so had Satan choose the same to show his malice against it, and with all his power to vex it. In like manner not only Satan, but also the malignant Church of the Pope doth persecute us, not because we are evil in the sight of the world. For this they could well suffer, yea & would be glad if they might hear that we are whoremongers & murderers as they are. But the true cause why they so deadly hate and persecute us is this, for that it grieveth them that we in their eyes are innocent as touching the second table, and also obedient to the first, wherein we are commanded to honour, serve and praise the Lord, to fear him, to trust in his mercy, etc.  Verse. 6. 
Let them be as the grass on the tops of the houses, which withereth afore it cometh forth.  
This is a goodly Psalm for the sundry, excellent, and most apt similitudes contained therein, whereby the holy Ghost painteth out those great majesties & principalities of the world, which fight against the gospel. A little before he compared them to plowers drawing out furrows of a marvelous length. To whom he so compareth them, not in this respect, as though it were granted unto them so long to abuse their power, wealth and riches, but in respect of the great tediousness, grief, and anguish of those which suffer the plowers, the furrows, the wounds, and treading under foot. For unto them it seemeth a tedious, a long, and as it were an infinite ploughing. Wherefore they desire to be delivered, and never so little tarrying, through this tediousness and anguish of heart, seemeth to them intolerable. Against this weariness and this tediousness therefore he comforteth the faithful with this similitude of grass in the top of the house. As if he said: Why seemeth the time so long and so tedious unto thee? Why dost thou not learn to understand what these plowers thy adversaries be? Didst thou never see grass growing in the tops of houses? Who did ever complain that that grass flourished so long? who ever went about to pluck it up? As though it were not wont of itself to whither and vanish away. Learn therefore that the very same is the state and condition of thy adversaries. 
He setteth the similitude of the grass in the house top, against the similitude of the plowers.  Thus with one similitude he fighteth against an other. But if a man could effectually believe that this similitude was made and here set down by the holy Ghost & close up the same fully in his heart, he should fear neither the Turk nor the Pope, with all his cruel Prelates, nor the tyranny of Princes, but should contemn them all, and as little regard them as the grass on the tops of the houses.  
But behold the outward show of this grass. If any child should see it, he would esteem it to be better than any barley (for to barley it is most like) since it groweth not as other things do upon the earth, but in an higher and more notable place, & lodeth the tops of the houses. But take a man that knoweth these things, and he will say it is nothing else but a goodly show & resemblance without any fruit. Thus hath the holy Ghost choose this similitude to teach us, not to wish that tyrants may be like grass, but to know that they are in deed most like unto grass on the house tops, which withereth away before the harvest time come, or any man go about to cut it down. Senacherib who besieged jerusalem, did fly over kingdoms, oppressed & trod down all things under his feet: therefore he could not be counted of Ezechia and others like unto grass, and yet before he achieved that he went about, he was compelled, not without great fear and also much slaughter of his soldiers, to raise his siege, and he himself also most miserably perished. So Pharaoh seemed mightily to grow and increase, not upon the earth, but in the air & upon the house tops: but the miserable jews were oppressed and trodden under foot like mire in the streets. This is a resemblance of grass, not withering, but freshly flourishing. But how quickly did it whither and vanish to nothing? For when Pharaoh did verily think to oppress them, he was suddenly oppressed himself and perished in the waters.  
Such an image of tyrants and tyranny the holy Ghost painteth out unto us in this place. Why then shouldst thou fear? Why shouldst thou tremble? Why shouldst thou despair, as though thou hadst never seen most flourishing grass within few days to whither away of it own accord, or didst not know the nature of it to be such as can not long continued? Athanasius when julianus the Emperor did many ways afflict both him & the whole Church, & fought, not only with cruelty, but also with craft and subtlety against the faithful, in so much that others, as it were in a terrible tempest, were utterly discouraged and passed all hope of deliverance, said that this persecution of julian was not a tempest but a little cloud. In deed this heart was full of faith which could believe, that julianus was like, not to a terrible and a violent tempest, not to a mighty black cloud wrapping all things in darkness, but unto a very little cloud which the Sun doth quickly consume. In like manner must we also extenuate and diminish the power of our adversaries, & set at nought all their proud brags and all their cruelty: not in respect of our own strength, but because they are of themselves nothing else but a bubble in the water, grass on the house tops, and a very shadow rather than men: besides this, that they provoke God also against themselves whose fury and cruelty compared unto his power, is a thing more vain than grass on the house tops or a bubble in the water: for it is nothing else but a bore and a naked show, which seemeth to be something when in deed it is nothing. So are all the attempts of the adversaries full of threatenings, but in the end they come to nothing.  
This is the wisdom of Christians, to diminish the power of the adversaries, & contrariwise to amplify the word & the mighty protection of the Lord The devil, sin, death and other spiritual temptations are great: but a Christian can make a distinction of greatness. For greatness is understand two manner of ways. The one is according to the eye, which the eye judgeth after the outward show: the other is according to the truth, which the truth judgeth after the word. The greatness therefore of sin, death, wicked kings Princes and Bishops is that which is according to the eye only: For God which says: Be of good comfort: I have overcome the world: Also, Fear not those which can kill the body, but are not able to kill the soul, the same God alone (I say) is the very true greatness, to the which if you compare Satan and all the fury of the whole world, what are they else but a bubble? what are they else but grass? but light straw and stubble? But when they are considered with out God, then do they terrify with a false fearful show and seem to be great in deed.  
Wherefore Christians must judge, not according to their opinion, but according to the truth. For an opinion is that which reason bringeth forth besides the word: but truth is grounded upon the word, which judgeth the fury & the cruelty of the world raging against the faithful to be like unto grass upon the house ●ops. 
This judgement that the enemies are like grass and therefore shall perish, he calleth a promise.  This promise being settled and surely fixed in the mind, confirmeth the godly against the great power (as to reason it seemeth) of the world & Satan. Like as on the other side, where the word is not, that mind deceived through a terrible show of truth & the judgement of reason, is oppressed with terror. These things must not so be taken as though we did utterly condemn the power of Princes & of the world, which we count to be the creature of God, but their presumption & the abuse of their power is it that we condemn, because they fight therewith against God and his church. Let them be Princes on the earth: Let them use their power and authority in the world, but when they will needs make war in heaven, and with their power go about to invade and oppress the word, this is horrible, this is execrable and damnable. And who so compareth them to bubbles, to grass, to stubble, yea and to nothing, he says truly, he judgeth rightly. For why do they fight against God? Think they that we know not what God is? and what man is? what the creature is, and what the Creator is?  
Wherefore they are rightly compared to grass on the house tops: for more contemptuosly the holy Ghost could not speak of them. For this grass is such, that it soon withereth away before the sickle be put unto it. Yea, no man thinketh it worthy to be cut down, no man regardeth it, every man suffereth it to brag for a while, and to show itself unto men from the house tops as though it were somewhat when it is nothing. So the wicked persecutors in the world, which are taken to be mighty and terrible according to the outward show, are of all men most contemptible. For Christians do not once think of plucking them up or cutting them down: they persecute them not, they revenge not their own injuries, but suffer them to increase, to brag and glory as much as they list: For they know that they can not abide the violence of a vehement wound. Yea though all things be in quietness, yet as grass on the house tops by little and little withereth away through the heat of the Sun, so tyrants upon small occasions do perish and soon vanish away. The faithful therefore in suffering do prevail and overcome: but the wicked in doing, are overthrown and miserably perish, as all the histories of all times and ages do plainly witness.  Verse. 7. 
Whereof the mower filleth not his hand, neither the gleaner his lap.  
Here the holy Ghost maketh a comparison between grass which yieldeth no fruit, and true corn which is fruitful, that thereby he may the better commend unto us the former similitude and withdraw our minds from the false dread and terror which that vain and counterfeit show bringeth. Fruitful corn (saith he) is such, that he which moweth it shall fill his hand, and he that gathereth the sheaves shall have plenty to carry into his barn. Here you see, is a truth, and not a vain show. But grass on the house tops maketh a show of that which is not true, because it is fruitless. So the Pope and his Prelates, with other tyrants and persecutors have a resemblance and a counterfeit show that they are the Church. They hold and enjoy dignities, Prebends benefices, as grass hath his stalk and ●are, but in deed they are none of the Church, like as grass is no corn: for it withereth away before it can bring forth fruit.  
For this is the chiefest argument wherewith they fight against us, that for this glorious show whereof I spoke, they usurp and challenge to themselves the title of the Church. But we are commanded to take heed that we be not deceived by outward shows. Yea and we are admonished also that such shows are often times occasions of great calamities. Beware (says our Saviour Christ) of false prophets which come to you in sheeps clothing. Also: by their fruits you shall know them. Whereas then they challenge unto themselves the name of the church, & for a goodly show (which the grass also that groweth on the house tops hath as well as they), will be counted good corn: this will not we grant them. For if they be good corn, let them fill the hand of the mower, but this do they not. They are unprofitable grass, yea worse than grass. For in that filthiness of their wicked lusts & fleshly pleasures wherewith they are horribly polluted, & that cruelty which they exercise against the true Church, they retain not so much as the outward show which they pretend. Wherefore, since there is nothing to be found in our adversaries but a naked and an hypocritical show, and the same also miserably and many ways deformed and defaced, since (I say) there is nothing else in them but mere hypocrisy, we judge & denounce them not to be the Church of Christ, but of Satan. Wherefore they are prepared as chaff and stubble to the fire, although under a show and colour of the Church, they afflict and persecute us never so much.  Verse. 8. 
Neither they which go by, say: we bless you in the name of the Lord  
This also commends and setteth forth unto us the similitude of the grass. For true corn hath this commendation, that it is the blessing of God. They therefore which see it grow, do wish that God would bless and prospero it. This (saith David) shall not be said of that grass, that is to say, of the tyrants and the adversaries of the Church, but rather they shall be cursed of all men, yea the malediction both of God and man shall be heaped upon them: Like as it hath also happened to the Church of Rome, which before our doctrine and preaching most gloriously flourished. But now that the Gospel hath plucked away her viso, and showeth that she is without fruit, all her cursed hypocrisy is bewrayed and her memory is perished from among the godly. Thus the Prophet comforteth the faithful, and showeth that the wicked, what glorious brag and pretence so ever they make, are in deed nothing, and because God blesseth them not, they shall inherit nothing but malediction, and shall be confounded, like as judas, the Pharisees, Cherinthus, Arius, and Pelagius, though they seemed to flourish, most miserably perished, with all their glory.  
Wherefore let us, whose doctrine by the grace of God is sound and agreeable with the holy Scripture, remember this similitude, that when we must suffer hatred, slander, reproaches and all manner of injuries for the Gospel's sake, we be not afraid, but may learn hereby to judge the Pope, the Bishops and wicked Princes with their tormentors and executioners of their cruelty, to be nothing else but grass on the house tops, which seemeth to be somewhat when in deed it is nothing, and therefore it is without all blessing. To such it shall be said with the rich glutton in hell: Son remember that thou in thy life time receivedst thy pleasures. 
Luke. 16.  For if we consider the whole history of the church even from the beginning of the world, we shall see that God hath always so wrought by his secret counsel, that as grass on the house tops withereth away before the harvest come: so tyrants are suddenly cut of and never come to their fall time. Wherefore let us constantly abide and endure with patience in all afflictions, until the end do show that it was nothing but grass, and suddenly withered when it was most like to increase and flourish. The wicked do enjoy all good things for the Church's sake, like as the grass on the house tops hath the benefit of the rain and of the Sun as well as the corn in the fields. But as they shall not live half their days, and as they shall see their own counsels and devices to be but vain & without success, so shall they be as a perpetual shame among men: in so much that no man shall wish any good unto them: As at this day the memory of judas, Pilate, the wicked jews Dioclesianus, Maximinus and other tyranns is without honour, yea most execrable and odious unto all men. This consolation is set forth by the holy Ghost by these gross similitudes & examples, that we may conceive in our minds some shadow or resemblance of God's works, since we can not rightly judge and esteem the things themselves according to the truth, but we judge the enemies and persecutors of the Church by their goodly show and outward appearance, to be good wheat, because they prospero and flourish so long upon the earth. Wherefore we must rest wholly in the word, which with such simlitudes painteth out these things, and we must withdraw our senses from all outward sights and shows, and judge no otherwise of the adversaries of the word, then of most vile grass that groweth on the house tops and is contemned of all men. For so saith the spirit and faith: but our senses say otherwise.  
In like manner must we do also in spiritual temptations, when our conscience accuseth us & giveth testimony against us, as well in the agony and danger of death, as in other conflicts. Here if we follow that which appeareth to reason and our own senses to be true, it shall seem unto us that our enemies are invincible and almighty, and that there is no remedy, but we must needs be overcome and utterly perish. The sight & feeling of this greatness pertaineth to the eyes and to the senses only, and riseth of the judgement of reason, and not of the truth. But when we look to the true greatness which the word setteth forth unto us, we are constrained to say that death, sin, Satan, and the very gates of hell are in deed nothing else but grass on the house tops, but stubble, but a very bubble swimming upon the water, which with the lest occasion breaketh and vanisheth away. So must these things be amplified and set against all kinds of temptations, whether they be persecutors of the word, as the world and wicked Princes, or else sin, death and Satan. All which we must learn to extenuate and lesson as much as we can, because Christ liveth and we have his word. The consolation is able to swallow up all terrors, and maketh us able to say, that all these things are in very deed but one nothing. But when we consider these things without the word and Christ in respect of ourselves and of our own strength, then are they in deed, not grass, but such high and mighty mountains as can not be passed over. Wherefore, when we fight against our enemies, we must fight, not as men consisting of body and soul, but as Christians baptized in the name of Christ, having the gift of the spirit and the word. Now therefore, when the devil, death, hell itself, the world and cruel Princes are compared to a Christian, they are but grass upon the house tops, or if any thing can be say to be more vile and contemptible. For he hath the word which is almighty, and moreover he hath Christ himself. Christians therefore are invincible, yea even then when they are overcome & trodden under foot. 
●. Cor. 12.9.  For the power of Christ is made perfect through weakness. Thus did the holy Prophets and Martyrs comfort themselves against the world and the kingdom of Satan, and therefore they did so valiantly suffer all kinds of afflictions, being persuaded, not that the grass, which withereth away of itself without man's endeavour, but the word of God should have the victory. For true it is that Basilius writeth when he comforteth the people of Alexandria against the fury of Arius, that through the persecutions of the enemies, the Church doth more and more increase and multiply. Which thing we also have proved, and God grant that we and our posterity may still so do.   

The 130. Psalm. Out of the depth I call unto thee, O Lord, etc.  

The argument of this Psalm: which amongst all the Psalms is one of the chiefest.  This Psalm we do also accounted amongst the most excellent & principal Psalms: for it setteth forth the chiefest point of our salvation, our justification I mean, & righteousness before God. The true and sincere knowledge whereof is it which maintaineth and preserveth the Church: for it is the knowledge of verity and life. Contrariwise, where the knowledge of our justification is lost, there is no life, no Church, no Christ, neither is there any judgement left either of doctrine or of spirits, but all is full of horrible darkness and blindness. That we may therefore preserve and leave this light to our posterity, we will take in hand, as God shall make us able, to expound this Psalm also.  
And here first of all you have to note, 
How the prophets are wont to speak of God, & how they describe him.  that the Prophets, when they speak of God or name God, do mean their own God, whose promises & worship they had amongst them, jest you should think that we have any access unto God by our own imaginations which we conceive of God without the word, as the Turks, the jews and the Papists do, which seek after God altogether without his word, or else they transform the word from the right sense and understanding thereof, into a fantasy of their own imagination. For the Prophets did know that the true God, although he be of himself and of his own nature infinite and incomprehensible, was included notwithstanding in the Mercieseat, whereunto he had bond himself by his word and promise. Wherefore, although they called him the God of heaven & maker of all things, yet this had they as a more near & proper token of the true God, that they knew him to have his dwelling in Zion. When they prayed therefore unto God or talked of God, they did it according to that form and manner whereby God had revealed himself in his word and promises. Albeit therefore the Prophet maketh no mention in this place of that tabernacle or promises, but seemeth to speak unto God simply and without all respect thereof, yet we must understand that he speaketh no otherwise to God, then as he is sets forth in his word & worship: 
Without Christ God is neither to be sought nor worshipped.  Like as we aught now no otherwise to think or speak of God, then as he is in our true Mercyseat Christ. For so Christ himself says unto Philip: He that seethe me, seethe my father. No man cometh unto my father but by me.  
When we have attained this knowledge, then may we safely worship God and call upon him as he is the maker of heaven and earth, and so shall we undoubtedly found him. For although of himself and when he is not thus revealed, he is unsearchable and not to be found: yet in his word and promises, wherein he wrappeth himself, he will both be found & known of them that will there seek after him. The jews therefore praying before the ark, worshipped the true God of heaven and earth. For God by his word had promised that he would be there present, & there would hear the prayers of his people. Even so we likewise looking unto Christ & worshipping him, do worship the true God: for he hath revealed himself in Christ. Therefore Christ says: What so ever ye shall ask the father in my name he will give it you. They therefore that pray unto God and fasten not their eyes and minds upon Christ, come not unto God, but worship the imaginations of their own hearts in steed of the true God, & are plain idolaters. For neither will god be sought nor found, nor hear our prayers, but in our mercieseat Christ. Wherefore if we will found God in deed, know him as we should do, & with boldness come unto him, let us look unto Christ, according to the saying of S. john: He that seethe me, seethe my father. Thus the word gathereth together the wandering cogitations of our hearts, unto this only person Christ God & man, to the end we should know that there is or can be found no God without Christ, Dost thou not believe (says he) that the father is in me, & I in him?  
In like manner did the holy jews pray unto God dwelling in Zion. That place who so ever neglected, although they used one and the same kind of worship, & the same words in prayer which they did, notwithstanding they committed idolatry, because they did contrary to this commandment, namely that he would be worshipped in jerusalem. This is then a general rule to be observed in all the Psalms & in the whole Scriptures, that in the old Testament there was no God but in Zion: or in the place of the tabernacle, and that all prayers were made unto God sitting between the Cherubins. Now, when this temple was destroyed, God set up an other temple, in the which he would be sought, served and worshipped. Without this temple there is no God, but the devil in steed of God, is there both sought and found: and therefore men fall either into desperation if they have an evil conscience, or else through hypocrisy into presumption, as did the Idolatrous jews, and as our Papists now do, most arrogantly presuming of their own righteousness.  
Hereunto do these and such like sentences of the Psalms & the Prophet's appertain: I lift up mine eyes unto the mountains. Again, The Lord out of Zion bless thee. In like manner are all such other sentences also to be understand wherein is added no manifest signification of the place or of the temple, as in this place: Out of the depth have I called unto thee O Lord He doth not here call the Lord absolutely the maker of heaven & earth, as the Turks also do, but the same God which dwelleth in Zion, whose word & promises they had amongs them, that he would there receive & hear their prays. The Prophet rests therefore wholly & only in the assured confidence of the free mercy & grace of God, but of that God which was in Zion, & which said unto Satan: I will put enmity between thee and the seed of the woman: For God will not be sought by our devices. Which if we should do, what should we need then the word? To what end was the law? why was Christ revealed? Behold our adversaries the papists whereunto they are come. They pray much. They recite Psalms often. They say: Pater noster qui es in caelis, etc. But because they contemn the word, yea and persecute it also with might and main, therefore under these good words they maintain plain idolatry. So happeneth it also to the Turks, even then when they say they worship the living God the maker of heaven and earth.  
For this cause I do so often admonish you, that without Christ you should shut your eyes and stop your ears, and say you know no God besides him which was in the lap of the virgin Marie and sucked her breasts. Where this God Christ jesus is, there is God wholly, there is the whole divinity, there is the father and the holy Ghost. Without this Christ there is no God. I have known many in the kingdom of Antichrist, which seeking to comprehend God by man's speculations, have horribly perished, and if God through his inestimable mercy had not delivered me from this tentation, I had also fallen headlong into destruction.  
Albeit the Prophet (as I said) maketh here no express mention of the temple, 
The prophet praying for the remission of sins, includeth Christ in his prayer.  yet shall you see how in this psalm he wrappeth the promise concerning Christ. For this is the whole argument of this Psalm, that there is no salvation, no grace, no justification, but in that God which forgiveth sins. And is this God any other than the same which said unto the Serpent: The seed of the woman shall bruise thy head? Therefore he taketh God here as a promise maker, and showeth that Christ was promised of the father to be a sacrifice for the sins of the world. And here the Prophet setteth forth unto us a principal point of doctrine touching Christian righteousness, Christian wisdom and the glory of Christ. These things David treateth of even then, when the law was in his full strength, and leapeth over the bounds of the law into Paradise, or rather into the very heaven of grace & mercy. For why should I not call grace heaven itself, by the which we have an open passage unto heaven, and the which we can never attain unto by the law, by works or by our own endeavour, but rather, as a most large heaven it receiveth us believing that by adoption we are made righteous before God through Christ.  
Hereby we may see what the intent and purpose of the Prophet is in this Psalm, namely to teach us the true way to righteousness, life and salvation. Again, to show us the way how to escape death, sin and the wrath of God, that out of this life we may pass to life everlasting. And in teaching of these things he showeth his own experience, and layeth open unto us his own heart, which the holy Ghost had exercised and schooled with many temptations, that so he might attain to this doctrine: wherein he goeth about here to instruct us also. The sum whereof is, that he rests wholly in the hope of God's mercy, and in the sure trust of the forgiveness of his sins. But these things shall more clearly appear hereafter in expounding of the Psalm.  Verse. 1. 
Out of the depth have I called unto thee, O Lord.  
It may seem that the Prophet useth here more words than needeth. But he that considereth well the cause which forceth him to burst out into these words, 
The greatness of the tentation wherewith David was oppressed.  shall see that no plenty of words could express the sorrow and anguish of his woeful heart, nor sufficiently declare his danger. For it was no light or common tentation that vexed him. He complained not of the perils that he was in by the rage of Saul, by his son Absalon, by the false Prophets and others, nor of any other temptations which proceed of malice and hatred wherewith the world persecuteth the godly: but he setteth forth here the grief of a vexed and wounded conscience & the very sorrows of death, when a man feeling his heart as it were oppressed with desperation, thinketh himself forsaken of God: when he seethe his own unworthiness and deserts accused before God as a terrible judge: yea when it seemeth unto him that God hath not only forsaken him, but cast him away for ever, hateth & abhorreth him for his sins. These temptations are much more terrible than those which men commonly fall into: for they are not without danger of soul & eternal salvation. Therefore he useth here this manner of speech, saying: Out of the depth I call unto thee, etc. As if he should say: great are the troubles wherewith I am oppressed. For I feel mine own sins and the just wrath of God upon me for the same, neither can I found relief or comfort to my restless & afflicted soul. Against the malice of men, wherewith they molest and vex us, there are remedies to be found: but this wound is uncurable, except the Lord sand help and secure from above.  
And in deed such troubles as the godly are commonly exercised withal, as the loss of goods, wife, children & such other, may yet be overcome or born with patience. Moreover, in those which are counted inferior sins, as the offences of youth, the deject & broken hearted may more easily be raised up again: But these afflictions seem to them, and are in deed untolerable, when they feel themselves oppressed with such horrible and hellish cogitations, that they can see nothing else, but that they are cast away from God for ever. They therefore that feel such bitter temptations, 
It is a great consolation to see that holy David was exercised with the temptations of the wrath of God.  have here an example that David in himself felt and had experience of the like. For it maketh the tentation much more grievous when they which are thus afflicted, feel that, (as to them it seemeth) which none else do feel but they alone. We must learn therefore that even the godly have ever suffered the same afflictions, and have been beaten down even to death with the terrors of the law and sin: as we may see here by the example of David crying even, as it were out of hell and saying: Out of the depth do I cry unto thee, O Lord, etc.  
But it is not enough for us to know that we sustain not these troubles and temptations alone, but we must also learn the way whereby such as have suffered the like temptations, have been raised up again. And here you see David what he doth. You see whither he flieth in his great distress. He despaireth not, but crieth unto the Lord, as one yet hoping assuredly to found relief and comfort. Rest thou also in this hope, and do as he did. David was not tempted to the end he should despair. Think not thou therefore that thy temptations are sent unto thee that thou shouldst be swallowed up with sorrow and desperation. 
In the temptations of sin and of the wrath of god what we aught to do.  If thou be brought down even to the gates of hell, believe that the Lord will surely raise thee up again. If thou be bruised and broken, know that it is the Lord which will heal thee again. If thy heart be full of sorrow and heaviness, look for comfort from him who hath said, that a troubled spirit is a sacrifice unto him.  
It is expedient also to have some faithful brother at hand, which may comfort us in these bitter conflicts. For God would that in his Church one should help to comfort an other as members knit together in one body: and he hath promised that when two are gathered together in his name, he will be the third amongst them. And doubtless nothing comforteth an afflicted conscience so much, as to hear some godly brother declaring out of the word of God, that such terrors and afflictions are sent of God, not to destroy us, but to humble us, thereby to make us to acknowledge the great mercy of God offered unto us, and to receive the same with thankful hearts, But if, in this distress we be destitute of the help of such faithful brethren, we must then do as david ●id in this place: that is, we must cry unto the Lord, & pray as this Psalm teacheth us. Wherein you see such sorrowful and bitter sighs as lively express in David the great anguish of spirit: from whence floweth such plentiful matter (and yet nothing superfluous) as compelleth him, not only to say, that out of the deep depth he crieth and calleth unto the Lord, but he putteth the Lord also in mind of his promise, thereby to move him the rather to give ear unto his prayer.  Verse. 2. 
Lord hear my voice: let thy ears attend to the voice of my prayers.  
He speaketh (as I have said before) to the same God whose seat was in jerusalem, like as we now speak unto that God, and call him father whom we know and worship in Christ alone. On this God with deep sighs he calleth, that he would with the eye of mercy look upon him and graciously hearken unto his prayer. But if we think that we can not pray with such a mind or with such fervency of spirit as these words do express, 
David in his tentation did not thus pray.  we must consider that David himself did not thus pray in his anguish and in the extremity of his tentation. The mind oppressed with terror and desperation, can not pray so long as such desperate assaults do endure, but bursteth out rather into blasphemy & murmuring against God, and can not think well or reverently of God. But when the extremity of the conflict is past, them beginneth this crying unto God and this vehement desire, which the mind before oppressed with anguish and sorrow, could scarcely once feel. It helpeth an afflicted conscience also very much (as I have said) to hear some faithful brother with comfortable exhortation & counsel out of the word of God, saying on this wise: Brother, why art thou so heavy hearted? 
Singular consolations against desperation.  Dost thou not hear that God will not the death of a sinner? hast thou forgotten that God commandeth thee to believe in him, to trust in him? Look upon the first commandment: What is it, what requireth it else, but that we should worship God in faith and hope? Why then shouldst thou not trust in his goodness and mercy? Why shouldst thou despair? This is to heap sin upon sin: and whereas thou wast a sinner before in the second table and in the inferior degree of the commandments of God, now thou settest thyself in the first table also, and in the highest degree, adding to thy other sins, desperation and incredulity, etc. When the heavy and troubled conscience is thus earnestly stirred up to a steadfast hope and trust in God, and to the consideration of God's great mercy and goodness towards the penitent and afflicted, then beginneth to arise some spark of faith and groaning of the heart, bursting out into these or the like words: O that I could. These unspeakable groanings the spirit helpeth, and at the length there followeth some feeling of release & comfort. For God can not reject or neglect these groanings. Of these groanings we see a shadow, as it were, in the first verses. But why dost thou groan? why art thou heavy? hearken what followeth.  Verse. 3. 
If thou Lord will straightly mark what is done amiss. O Lord who may abide it?  
This verse in our divinity is well known, 
David prayeth that his sins may be forgiven and his iniquities not marked, therefore he denieth all righteousness of works before God.  neither do I see how either our adversaries, or Satan himself can avoid it. For what can they say? or what have we here that may move us any way to doubt? As for David, it is witnessed of him that he was a man after Gods own heart: and in deed he is a singular example to all posterity in all kind of godliness. For although, through the murder of Urias and his adultery with Barsabe he is not with out reproach, yet how great was his humility when the Prophet reproved him, and how fervent was his faith when he raised him up again? Behold moreover his singular patience in affliction, his careful and continual travel for the amplifying and adnauncing of the kingdom of God, of the true service and worship of God. What should I say more? David hath not many fellows, whether you consider his life and his faith, or the witness pronounced of him by the Lord himself: and yet he notwithstanding so excellent and so holy a man is compelled plainly to confess his imperfection, saying: If thou Lord wilt straightly mark what is done amiss, O Lord, who may abide it? Is not this then absolutely to deny all the righteousness, purity & holiness of men, what so ever they be? Likewise in the 31. Psalm thus he speaketh even of those whom he calleth godly and holy: For this shall every one that is godly prey unto thee, that is, for pardon and forgiveness of their sins. Where are they then that so highly extol the righteousness of works, seeing that David himself in the sight of God simply renounceth and rejecteth his works and all manner of righteousness, and only desireth that the Lord would not straightly mark his iniquities.  
But in deed our adversaries talk now somewhat more moderately in this matter then heretofore they have done. For they do not now deny that faith justifieth, but yet they say that that faith which justifieth must be furnished with charity. Thus like pies & parrots they chatter and prate that they themselves do not understand. But furnish faith how so ever you list, yet is this a general sentence: If thou Lord, will't straightly mark what is done amiss, O Lord, who, who may abide it? Surely no man living. For if any man had been able to abide it, than David, no doubt, had been able, being so holy a man, so perfect in the word of the Lord, so often and so many ways exercised and tried with afflictions, to confirm and establish him in faith and in the fear of the Lord. For I do not think that amongst all the Papists there is any one so impudent, that will not think himself far inferior to David: and yet David says, that righteousness cometh not by works. For, saith he: If thou will't mark what is done amiss, no man shall be able to abide it, or to stand in thy sight, O Lord.  
Wherefore let no man trust that by his own merits or righteousness he shall be able to stand against the terror of death and the judgement of God. Neither do I suppose that amongst our adversaries there is any such as dare presume to enter into the judgement of God trusting upon his own righteousness: and yet they teach, 
The Papists teach that which they themselves do not.  command and exhort other so to do. But we teach a contrary doctrine, leading the Church from this false trust, to a trust and confidence in the merit and death of Christ, and for this cause they condemn us as heretics. Is not this extreme malice? They will not do themselves that they teach other to do. For when death cometh, they dare not trust to their own merits, and yet will they force other so to do, or most cruelly condemn them for heretics. Thus we are taught by the experience of all such as are not utterly void of understanding, that no man living, overcometh by his own works or righteousness in God's sight: and yet the whole nature of man, when it is not under tentation, still looketh unto works and seeketh means how it may by them please God. But here is set forth unto us a simple and a plain doctrine: If thou Lord will mark what is done amiss, none shall be able to abide it? Who would then desire to enter into judgement, that he may be overcome, condemned & cast away for ever.  
This is therefore the sum and effect of all together, 
We must rest only & wholly upon the trust and confidence of the mercy of God.  that we all (David, Peter, Paul, etc.) were born, that we are, that we live and we die sinners. But this is our glory, our health and safety, that when by the Gospel we be instructed of the mercy of God and merit of Christ, we leap over the bounds of the law and out of our own works, as it were into an other world, and into a new light, and coming unto God with boldness, we say: O Lord, we can not contend with thee in judgement, we can not dispute with thee as touching our righteousness or unrighteousness: but if thou will't mark our iniquities, if thou in judgement will't demand whether we be righteous, then must we needs perish. Wherefore we appeal from thy judgement, unto the throne of thy mercy. If we have done any thing well, it was thy free gift alone. Look upon us therefore with the eyes of thy mercy, and not with the eyes of the justice of thy judgement: For if thou do not pardon our iniquities, and close thy eyes that thou behold them not, we shall not be saved, etc.  
This light of doctrine we see that David followed even in the darkness of the law. 
By Christ alone we obtain remission of sins: Therefore only faith where by Christ is apprehended, justifieth us.  But our case is now much better, for as much as we see these things clearly set before our eyes in the new Testament. For what teach we else at this day, but that we are saved by faith alone in the death and blood of Christ? that by the merit of Christ only, our sins are covered and taken away, according to that saying: Blessed are they whose sins are forgiven. Forgiveness of sins than is that heaven under the which we devil through our trust and confidence in the merit of Christ. For he that believeth, shall not be condemned, but shall pass from death to eternal life. David addeth here no express mention of Christ, and yet because he hopeth for mercy, therefore he looketh strait to this mercy seat that afterwards should more clearly be revealed in the new Testament. For you see that he signifieth no less, but if God should mark his iniquities, he must needs despair. For without remission of sins or knowledge of grace, what have we to rest upon? What safety may we find? They therefore that put not their trust herein alone, that by the death of Christ their sins are taken away, and Gods eyes closed that he will not see their sins, must needs perish. For this only do the Scriptures set forth, that our life rests wholly and alonely in the remission of sins, and in that the Lord will not see our sins, but in mercy covereth them, and will not remember them or lay them to our charge: So that we must acknowledge & confess that we know nothing but the righteousness of Christ: Not that we should not now work and bring forth the fruits of a holy life: not that there is no sin in us, or that God doth not hate the same: but because God saith and promises that he will not mark our transgressions, because we believe in Christ and put our trust in him. This shield whosoever holdeth out for his defence, and hideth himself under it, them God accepteth as his children, because they have a Saviour: but they that have not, are driven to despair. For what can all their works, their merits, their righteousness do, seeing David saith: If thou mark our iniquities, O Lord, who shall be able to stand in thy sight? In this verse therefore consists altogether, which hereafter followeth.  Verse. 4. 
But mercy is with thee, that thou mayst be feared.  
This mercy thou shalt not found in Moses, in the law or in the works of the law, not in Monkery, not in a straight and painful life, not in alms deeds, etc. Briefly, this mercy thou shalt find no where, 
Propitiation or mercy what it is.  because it is no where, but with the Lord Mercy therefore is not our merit or our righteousness, but it is the free pardon of our sins by Christ alone. Which mercy, although thou shouldst afflict and punish thyself in a Monastery a thousand years, or do never so many, so perfect or so holy works, thou shalt never found, as the conscience which even in a most straight and holy life feelleth desperation, doth sufficiently witness. But herein alone the conscience finds rest and comfort, when altogether naked & without any addition of her own worthiness, it committeth itself to the naked and bore mercy of God, and says: O Lord, I have thy promise that righteousness cometh of mercy alone, which righteousness is nothing else but thy free pardon, that is to say, that thou will't not mark our iniquities.  
I commend therefore unto you this definition of righteousness which David here setteth forth, 
To mark iniquities what it is. True righteousness what it is,  that to mark sin, is to condemn. Again, not to mark sin, is to justify or pronounce a man righteous. And this is true righteousness in deed, when sins are not marked, but pardoned & not imputed. Likewise in an other place also he defineth a blessed man: and Paul allegeth the same defini-nition very aptly: Blessed is the man (says he) to whom God imputeth not his sin. He says not: blessed is the man which hath no sin, but unto whom the Lord doth not impute that sin which he hath, as here also he says: When sins are not marked. These testimonies must be diligently collected and noted, that we may see how that this doctrine is founded upon the holy Scriptures, and that all the confidence and trust that man can have in the righteousness of works or of the law, is utterly cut of in the judgement of God.  
For this doctrine maketh all men alike, and before God leaveth no difference. 
The doctrine of justification maketh all men alike  For if by imputation only we be righteous, it followeth that not only we be all sinners, but that also there is no difference between the learned & unlearned, the wise and the simple, the married and unmarried, the Prince and the ploughman, etc. For this difference of degrees in the judgement of God availeth nothing: but this only availeth before God, that our sins be forgiven. Wherefore if this doctrive had been heretofore diligently taught, all Monkry & such other monstrous kinds of life had not been brought into the Church, which the foolish people hath believed to be more holy than others. For what soever kind of life a man be in, this is the condition of us all, that we have need of forgiveness of sins, as Paul teacheth in the Acts, where he showeth that God suffered the manners of our fathers, 
Act. 13.  like as a good husband suffereth and beareth with the manners of his wife, the master of his scholars, the Prince of his subjects. Now, if this evil life have need of such discretion and moderation, that men should not be always extreme and rigorous in dealing one towards an other, how much more need have we, that God should bear with us in this our great weakness and corruption? If God should deal sharply with us, than should our transgressions daily and continually move him to mark straightly, and sharply to punish us. But he will not mark our iniquities. This he requireth, that we believe in Christ. Then will he bear with us, then will he wink at our weakness, and pardon our transgressions, yea in respect of our faith in Christ, he will accept us as righteous.  
Thus David turned himself from desperation, to an assured hope and trust in God's mercy. For when we look to our sins, it can not be but we must needs be vexed and fall to desperation▪ But we must not fasten our eyes upon our sins only, 
When we be hold our sins, we must look unto the Mercieseat.  but must look unto the mercyseat: So that, albeit we can not deny but that we are sinners, yet the remission of sins we may not deny. And why is the remission of sins promised, if sinners may not enjoy the same? Moreover, in that David speaketh of mercy, he confesseth that he is a sinner, and that mercy doth properly pertain unto him. But thou wilt say: Sins make a man unworthy to receive mercy at God's hands: therefore let David, Paul and Peter hope for mercy, as they which are holy and worthy to receive mercy, etc. Such cogitations fly th●● even as a present poison and destruction of thy soul, and think rather on this wise: Because I am a sinner, therefore remission of sins pertaineth unto me. Wherefore I will not despair, I will not suffer myself to be swallowed up with heaviness: but I will turn unto the Lord, who hath promised mercy, who also hath commanded that I should trust and believe in him.  
Thus David setteth forth in this verse the sum and effect of all true Christian doctrine, & that sun which giveth light unto the Church. For while this doctrine standeth, the Church shall stand and flourish. But when this doctrine faileth, the Church must needs fail and fall to ruin. 
This doctrine of Christian righteousness the devil most deadly eateth and persecuteth.  This doctrine I do so often and so diligently repeat, for that Satan desireth and seeketh nothing so much as to pluck the knowledge thereof out of all men's hearts. And this is the special cause of all the troubles which he stirreth up either publicly or privately. We see what mischief he hath brought into the Church by Schisms and factions, not only in that men contending and striving for new matters have almost forgotten this article: but many also offended through dissensions and discord, begin now to loath and contemn the same. It is therefore the part of a faithful Pastor not to suffer himself by such offences to be removed from this article: but with an invincible constancy and continual travel to set forth and advance the same. Moreover, how often cometh it to pass, that in those also which are cast down with the beholding and consideration of the law and their own sins, this article of the forgiveness of sins, is either lost or else in great danger. David therefore in this Psalm setteth forth (as hereafter we shall hear) not only his own experience, but also exhortations and promises, whereby it may appear that he carefully traveled for the preservation of this doctrine. And in deed the greatness of the danger aught to stir up a careful diligence in this behalf, and daily to increase the same in us. For where this doctrine is lost, the mind is overwhelmed with all kinds of temptations.  
So when in the Papacy this article was lost, what was so monstrous, that was not gladly heard and received of all men? The impudency of the Monks & all the religious rabble was so great, that (I am ashamed to speak it) there was not, in a manner so much as the crack of their foul paunch, but they would have men to reverence it. But contrariwise, where this knowledge is retained and this doctrine preached, all heresies may easily be overthrown. And hereof the Papacy is a notable example, 
The only doctrine of justification overthroweth the Papacy. The works of the law are evil when any part of salvation or justification is ascribed unto them.  which by the preaching and publishing of this one point of doctrine is now vanquished and banished out of men's hearts. For although you reprove the life of the Papists and speak against their whoredom, covetousness, tyranny and such like enormities never so much, and by the evil works of the law detect their impiety, yet shall you nothing prevail: For all this the Pope doth not stick to confess, as in deed he can never deny his manifest abominations. But, saith he, although our life be defiled with sin, yet our doctrine and our kingdom notwithstanding is holy.  
In like manner the devil, in the law and works can not be convicted. For he can therein so handle himself, that he will easily break out, as it were through a spiders web, and loose nothing of all his power. But than is he overcome in deed, when the doctrine of faith is diligently and truly taught, and that the Papists have not only lost, but also have defaced with their filthy doctrine and opinions, both Christ and the true manner of justification. 
How the Pope & Satan are put to flight.  If we stick to this ankerhold, both the Pope and Satan shall be put to flight. For if their doctrine be once convicted as false and erroneous, they have nothing to defend themselves withal. Wherefore, endeavour yourselves with all diligence, that this doctrine may be of you both well known & surely established in your hearts. And let none be so arrogant as to think, that he hath attained the full & perfect knowledge of this heavenly wisdom. For so long as Satan, the world and our own reason can do any thing, we shall never be perfect in this knowledge: And because we are as it were soldiers placed in the forefront of the battle, therefore we are in danger of many perils: which to withstand, it is not in the power or wisdom of man.  

God dealeth not with us according to the law: Therefore we may not deal with God according to the law.  The sum and effect therefore of all these words: Because there is mercy with thee, is this, that God will not deal with us according to the law, because we likewise should not deal with him according to the law, but say with the Publican: Lord be merciful unto me a sinner. They that go beyond these bounds of grace, and leaving this rich and ample grace, will dispute of the law and works, calling to accounted what they have done and what they have left undone, the further they go, the deeper they plunge themselves in hell. I say not this without good cause. I see what happened to good Bernard, whom if you examine well, you shall found him contrary to himself. For when he treateth of faith with an inward feeling, he teacheth Christ purely, he stirreth up men's hearts to the love of Christ effectually, and setteth forth his benefits sincerely, then smelleth he of ●othing else but roses and honey. But contrariwise, when he disputeth out of the law or of the law, then reasoneth he no otherwise, then if he were some Turk or jew, which either knoweth not Christ, or plainly denieth him. So is it likewise with all others that take upon them the office of teaching and preaching: For when they speak with an inward feeling and practice, and are not carried away with disputations & contentions, they teach Christ purely. But when they e●ter into the discourse of the law, they so dispute as if there were no Christ which had instituted the law, yea, which with his own blood had purchased the remission of sins. This do we also found to be most true when we fall in matters of the law & men's traditions. Wherefore we must stand fast in this Paradise or heaven of grace and seek no further, that we may remain in this simple confession of David: With thee there is mercy.  
But why doth he add moreover: 
Hypocrites do not fear but presume: but we are justified freely, that we should not presume, but fear.  That thou mayest be feared? Forsooth to set forth unto us what they are against whom he fighteth, and to give a further light to the former sentence by setting forth the contrary: As if he should say: I have learned by experience O Lord, why there is mercy with thee, & why of right thou mayst challenge this title unto thyself, that thou art merciful and forgivest sins. For in that thou shuttest all under mercy, and leavest nothing to the merits and works of men, therefore thou art feared. But if all things were not shut up under thy mercy, or that we could take away sins by our own power, no man would fear thee, but the whole world would proudly contemn thee. For daily experience doth witness, that wheresoever this knowledge of the free mercy of God is not, there men walk in the presumption of their own merits.  
Behold the religious man, but especially the Minorite (which kind of men I have always abhorred above others for their intolerable pride): He because he hath a rule and a law whereunto he must frame his life, liveth without all true fear of God, & walketh in great security. Very few there be which come to the true knowledge of sin, or have any feeling of desperation. For they that feel desperation, are glad to hear, that there is mercy with the Lord But these men do persecute this doctrine of mercy, free grace, and forgiveness of sins, with fire and sword. For the nature of the law is this, that it maketh men proud, presumptuous and contemners of grace, as Paul notably setteth forth in the jews, Rom. 2. Thou art called a jew and restest in the law, and gloriest in God, etc. They that are such are not moved with the authority of the Apostles, nor with the miracles of Christ raising up the dead to life, but are as unsensible as stones. For in this security they are not only ignorant what this propitiation and this mercy is, but also they persecute the same. Such therefore do commit a double sin, more grievous than the Publicans: and our Saviour Christ saith well of them: Harlots and Publicans shall enter before you into the kingdom of heaven. For they are easily persuaded, that they are sinners, and that they have need of the free mercy of God & forgiveness of sins. But contrariwise, Annas, Caiphas & the other Pharisees, when they hear these things, do laugh and grin thereat, & can not abide to be taught of any.  
Now for as much as pertaineth unto them both, the Lord hath decreed, that righteousness should not be esteemed according to our works, but simply according to mercy & the remission of sins. For if righteousness should come of works or of the law, 
Righteousness cometh of grace only  than either desperation must needs follow, if the law be not perfectly observed, or else presumption if it be observed. In desperation there is greater fear than should be: in presumption there is no fear at all. Therefore the mean between them both is this, that God shutteth up all under mercy. 
God taketh not away the law, and yet the law availeth nothing to righteousness.  Notwithstanding he taketh not away the law: For without the law this life can not continued. In what a miserable state should the common wealth be, if murders, adulteries and robberies should be committed & permitted without punishment or execution of law? Moreover, the works and exercises of the godly must be guided & ordered by the word of God. For this purpose God will have the law to continued, and accounteth it for an holy obedience in those that do believe. But as touching sin, he commandeth that we should cast away all trust and confidence in the law, and put our trust only in the mercy of God set forth unto us in Christ jesus crucified for our sins. By this means presumption is taken away and fear remains: not such a fear as is in the desperate, but such as we see in good and well nurtured children towards their parents. No Monk therefore shall be saved because of his order or straight life. I likewise shall not be saved because I preach Christ with careful diligence & faithful endeavour. The Prince is not saved because he faithfully governeth and defendeth his subjects. But as touching the Monk, you may easily prove this to be true. For that kind of life is altogether contrary to the word of God. But to teach and instruct the Churches, to govern the common wealth, are in deed most holy and excellent works, and yet are they the works of the law, which of themselves bring either desperation or presumption. Wherefore, though these works be never so perfect and holy, yet is there no salvation but in this alone, that there is mercy with the Lord, that he may be feared. 
To trust in works, is to loose God, & to shut out fear.   
Wherefore God hath justly shut up all under sin, that he may have mercy upon all. For if you leave any thing to the nature of man whereby he may deserve the favour of God, no man will fear or worship God: but all men will come unto God as the Monks do with their abstinence, prayer, obedience and such like. But by this means God is lost, and the idol of man's heart is worshipped in steed of God. 
The Monk thinketh that his hempen girdle pleaseth God.  For while the Monk thinketh to please God with his hempen girdle (wherewith he aught rather to be hanged up upon a tree, then girded): while he thinketh, by the observation of other traditions to please God, doth he not departed from the true God, & set his own imaginations in the stead of God, while he is persuaded that God thinketh the same that he imagineth? Of the righteousness of the law therefore followeth plain idolatry, which imagineth a strange God, and loseth the true God. For the true God is propitiation and mercy through Christ. But such as glory in their works, would make their works propitiatory and available to deserve grace. 
God is not feared where true righteousness is not believed.  Wherefore God rejecteth all works, and setteth forth his naked and bore mercy, that he may be feared, and not contemned of the presumptuous, hereby taking away all cause of presumption.  
Let us learn then out of this verse or this general proposition, that when the doctrine of the remission of sins, of grace or propitiation is lost, it followeth that in steed thereof Idolatry must needs reign. For take away grace & the fear of God also, as the Prophet says, must needs follow. And what is it else to fear God, but to reverence & to worship God? also to acknowledge that he is full of mercy & goodness, & therefore to obey him? This God did I loose when I was a Monk and walked in the confidence of mine own righteousness. For by experience I am able to prove, that of the most perfect righteousness of the law, there can nothing else follow, but either desperation, which is more seldom, or presumption, which is more common. For the nature of man and the devil can not beware, but they must needs presume.  
Thou will't say then: Shall we not keep the law? 
What the use of the law is if it do not justify.  shall we not do good works? yes verily we are bond to do them. For God therefore hath a church in the world, therefore hath he ordained common wealths, societies & families, that in no place there should be wanting occasion of well doing. But who is he, that when he hath done these things to the uttermost of his power, seethe not how much impurity & uncleanness remains, especially if he should bring his works forth into the sight & presence of God. Wherefore our redemption consists wholly and alonely in the mercy of God, which we apprehended by faith in Christ. And we which through works are unprofitable servants, through grace which is given by jesus Christ, are made children, joh. 1. So the true fear, true worship, true reverence, yea and the true knowledge of God rests only in mercy, in that we assuredly trust that God through Christ is merciful unto us. To this service of God, desperation and presumption are more contrary, than fire and water. But because the law bringeth either desperation or presumption, therefore it followeth that by the law there is neither righteousness nor true worship of God. Notwithstanding the law contained in the x. commandments must be kept. For he that ruleth, must rule with diligence, and he that is a subject must obey. There is amongst men a difference of degrees and people. Notwithstanding all do own a reverence and obedience unto God, and with faithful diligence must do what in them lieth. 
Grace maketh us children: but works make us servants.  But because these are works of the law, we are by them no better than servants, and for them we receive a reward of promise & covenant. But by grace we are made children & heirs of the kingdom. The works then that follow, do not make us heirs and children, but are done of heirs and children, as a witness of thanks giving and obedience.  

The consequences or sequels which follow upon the doctrine set forth in this Psalm.  Wherefore I commend unto you these consequences, that where no mercy is, there is no God: Also, where no God is, there is no mercy. Likewise, where is no mercy, there is no fear or worship of God: Yea there remains nothing but idolatry and the righteousness of works. These things, while the law and nature do rule and reign, can not otherwise be. Wherefore all Popery, all Mahomatisme, judaisme and Monkery, with such like, what so ever, which doth not know and understand and this propitiation & this mercy, is nothing before God but plain Idolatry, albeit in show it seemeth never so glorious. For without the mercyseat there can be no fear of God, but mere presumption.  
Christian doctrine therefore doth not deny good works, as our adversaries falsely and maliciously report of us: but it teacheth that God will not straightly mark our iniquities, but this he requireth, that we believe, and trust in his mercy, because there is mercy with him that he may be feared and continued our God. Who so ever then do believe that God is merciful and forgiveth sins for Christ's sake, do yield a reasonable service unto God, they strive not with God about the law, works and righteousness, but casting away all trust and confidence in themselves, do fear him because of his mercy, and so are made children, which do receive the holy Ghost and begin to do the law. Of this doctrine the practices and exhortations do now follow.  Verse. 5. 
I wait on the Lord: my soul waiteth and I put my trust in his word.  
Here is plenty of words, and yet nothing superfluous: for they help to amplify and set forth the matter more lively. First he setteth forth himself in this Psalm for an example of that doctrine which he desireth to be preserved and retained in the Church, and he prayeth that he may be herded. After this, obtaining mercy, he perceiveth that he was herded. Now therefore he addeth moreover an exhortation, whereby he stirreth up himself constantly to persevere in this knowledge of grace, and not to suffer himself by any means to be led away from the same. As if he said: I know that there is mercy with the Lord This principal article I have in some part now learned, and some experience I have had thereof in myself. Now this remains for me to do, even to wait upon the Lord (that is, 
To wait on the Lord, is to trust in the Lord  to trust in the Lord), & constantly to continued in this knowledge, that I may found comfort & consolation in that mercy, which by experience I have proved to be with the Lord, and that I may hold fast this hope of mercy for ever.  
The Prophet showeth moreover in this place, 
The minds of men are easily carried away from this knowledge of grace by disputations & contentions.  how easily men are carried away from this knowledge, to contentions and disputations, either publicly or privately. When we took upon us the defence of true and sincere doctrine, and were in a goodly forwardness thereof, at the first we were much troubled with seditious people, with Anabaptistes and other sectaries. With these spirits while we contended, our former exercise and diligence in setting forth this doctrine was almost forgotten. For the truth is not lost by teaching, 
This inconvenience our posterity is also like to feel.  but by disputing and contending. And this evil cometh by disputations and contentions, that the minds of men are thereby as it were profaned, and being carried away with the heat thereof, they neglect those things which most of all they aught to regard. So Eve in Paradise, as long as she stoocke to the commandment of God, endured constantly. But when she was moved by the Serpent to reason and doubt of the counsel of God concerning the forbidden fruit, she was led away from the word and fallen from God. Moreover, Satan knoweth that the gates of hell are not able to overthrow this doctrine: Therefore he laboureth by subtle and indirect means to bring that to pass, which directly and plainly he dare not attempt. He stirreth up troubles and contentions in the Church, which when with godly zeal we go about to repress, he wrappeth us also in troubles before we beware, and by little and little he leadeth us from the care and consideration of this doctrine. We must fight against heresies and heretics (I grant): but yet so, that we be not wholly occupied therein, and so forget or neglect this doctrine. This danger David expresseth in setting forth his own example so effectually. As if he said: It is a hard matter to abide steadfastly in this doctrine. This shall be therefore my only care and endeavour, even to wait upon the Lord, and to beware that this doctrine be not taken from me by any means.  
Where he saith: My soul waiteth, it is a proper speech of the Hebrews, and is as much to say, as with my whole heart I wait or will wait upon the Lord: for it is an amplification of the former words. He saith not only that he will wait on the Lord, but he addeth moreover: with my whole heart I will wait, to signify the vehement desire he hath, that this doctrine might be preserved and maintained. But this specially is to be marked which followeth: 
Our waiting & our hope must rest only upon the word of grace.  I put my trust in his word. The jews, the Pope and other heretics say, that they also do trust. But they leave the word and follow their own imaginations. This may be called trust, but in deed it is nothing: for we may not departed from the vocal word. For if we so do, what certainty can we have of God, 
Fron the written & external word we may not departed.  especially seeing that God hath given his word, ordained Ministers of his word, Magistrates, Parents, etc. to this end that we should follow their voice speaking to us out of his holy word, and commanding us to obey their authority?  
The prophet signifieth here also an other tentation, which all they do fall into that are not diligent in holding fast this knowledge of mercy. For this Satan seeketh and busily goeth about, either publicly to take away the word, or privately to hinder this hope in those that have the word. So the Pope had the word and Sacraments, and yet notwithstanding he suffered himself to be led away to pilgrimages, rules, vows, superstition, idolatry, etc. What trouble we have had with sects, we have before declared. And who is able to recite the temptations wherewith men are privately assailed & tempted to departed from the word, to strange opinions which reason deviseth and imagineth. So great a matter is it to avoid these subtle sleights of Satan. David saith therefore: I will not suffer myself to be led from the word, but in the word I will trust for remission of sins, and will not frame my faith after mine own imaginations, but after the word. There is then a double tentation, against the which the Prophet by his own example, 
The first tentation.  armeth us. The first taketh hold of those which do imagine unto themselves a faith, and take away the word, as the profane and godless spirits do. The second followeth those which have the word and lay no hold on it, 
The second tentation.  but are led away to idolatries, and such are the Papists. But there is yet a third tentation, which is the forest of all, against the which David speaketh as followeth.  Verse. 6. 
My soul waiteth on the Lord from the morning watch, even unto night.  
When Satan cannot prevail by plain and direct means in tempting us to forsake the word and follow our own imaginations, 
The third tentation.  as the heretics do: or retaining the word to turn to Idolatry, as the Papists do: then he goeth about to make us weighed of all together and utterly to give over. 
We must not be we cried or discouraged through the importunity & continual assaults of the enemy  Wherefore, we must not only have a good courage that we may obtain the victory, but we must also continually withstand his force, endure his assaults, & never suffer ourselves to be overcome by his importunity. For oftentimes we see that by long continuance they are overcome, whom no troubles, were they never so great, could overcome. And in warfare we see, that nothing is so much commended as to press still upon the enemy. So the Turk, although he hath had many overthrows, yet because he still goeth on and never giveth over, therefore he prevaileth. In this continuance, diligence & travel, all they must constantly persevere, which will hold this doctrine of justification & righteousness. And here David setteth forth his own example, that like as the enemy hath his continual assaults and never giveth over: so he also never ceaseth to wait upon the Lord & to trust in the Lord, that not only with a strong & a valiant, but also with a constant faith & invincible hope, he may gain the victory.  

Satan is a continual enemy, and never ceaseth to assail us.  Wherefore we must learn by the policy of our enemy to play the good soldiers. For he is never weighed in devising and practising all the means possible, whereby he may trouble and molest the Church. So at the first the end of one heresy was the beginning of an other, and one persecution followed an other. We also at the beginning had many conflicts with the Pope and his monsters. When they were repressed, by and by new errors ensued, which notwithstanding did not then first begin to spring up, but the old enemy (who, as he is never weighed, so lacketh he no subtlety and policy to do mischief) raised up again such errors and heresies as had been convicted and confounded long ago, to the end that the poor afflicted church might have no breathing time. For we see what swarms of Epicures be now every where: And there is no small number also of such as seek to revive the heresy of Arius. This continual diligence and importunity of the enemy it behoveth us to know, that we fall not into security. For it is not enough to have once overcome, but one battle followeth an other, and one victory an other.  
This earnest and continual travel of the enemy, we do not only see in the story of the Church, but we have experience thereof also in ourselves and in our own private exercises. Wherefore, if by prayer thou hast this day overcome, be not negligent and secure, for to morrow he will come again more strongly armed and prepared than he did before. Wherefore do thou also prepare thyself to a new battle. So it cometh to pass that the same tentation which to day we were able easily to overcome, to morrow shall overcome us and give us the overthrow. A Christian therefore must be readily prepared, not only with strength to stand against the enemy, but with steadfast purpose also to continued unto the end. 
Our course and race is as it were in a circle which hath no end.  For he runneth not in such a race wherein there is any end of his course during this life: but he runneth as it were, in a round circle, in the which he must have a continual recourse thither where he first began. Therefore our Saviour Christ says: He that continueth to the end shall be saved. We must not then be discouraged by the importunity of our enemy, or overcome with tediousness, and long continuance, but we must fight, not only against the power and subtlety of our enemy, but also against our own weakness and weerines, and raise up ourselves with this faith, that like as Satan sleepeth not, so the Lord our God neither sleepeth nor rests.  
Thus David setteth out unto us his own example, that we being armed against all temptations which follow the remission of sins, should give no place to the enemy. For albeit it is most certain, that there is mercy with the Lord, that our sins are forgiven, that we are baptized into the death of Christ, that we are called by the word unto the communion of Saints, and that we, with the other members of Christ, are nourished by the body and blood of Christ, all these things (I say) although they be most certain, yet are we still in danger jest we be deceived of the crafty enemy, which lieth in wait for us on every side. He is on our right hand by hypocrisy and security: he is on our left hand by tyrants and desperation. Besides all this, so great is his vigilancy, that he is never far of, but ever at hand. Therefore the Prophet says: My soul waiteth on the Lord from the morning watch, etc.  
This saying of the heathen is well known: 
The patience of the Gentiles.  furor fit laesa saepius patientia, that is, patience being often times hurt, is turned into madness. For if patience suffer any thing, it cometh of a certain desperation, as when a man thus thinketh with himself: All that I suffer is but in vain. This patience is turned into fury and is oppressed with desperation. 
The patience of the Christians, and how it differeth from the patience of the heathen▪  But Christian patience will not suffer itself to be oppressed: but continually taketh hold upon hope, whereby at length it prevaileth and getteth the victory. It is a hard thing not to be discouraged with such troubles as daily happen in matters pertaining to the common course of this life. But patiently to endure those afflictions which David by his own example showeth that Christians which have already received the forgiveness of sins must suffer: to have a steadfast hope in the bitter vexations of sin and accusations of conscience, and patiently to suffer all other afflictions wherewith Satan vexeth and tormenteth the believing heart, this is in deed a divine and an heavenly virtue, and such a conflict, that God hath promised unto it an incorruptible crown of glory. Now ensueth an exhortation, that we should follow this example of David and embrace this doctrine.  Verse. 7. 
Let Israel wait on the Lord for with the Lord is mercy, and with him is plentiful redemption.  
This is in deed a golden verse, worthy to be known and well understand: wherein David wisheth and exhorteth all men by his example wholly to rest and to continued in a sure hope of the mercy of God. 
Faith is a singular and inestimable gift.  For faith is not so lightly to be esteemed as the Papists teach, which dream that faith is a quality remaining in the heart, with the which the heart, after it can once number these syllables, I believe in God, passeth on, as it were in a sleep. For they that have no experience of those conflicts which faith must endure, do but laugh us to scorn when we say that faith is a principal virtue, wherewith only and alone we are justified, delivered from sin, hell, death and damnation. For it is true that the wise man ●aith: A fool understandeth not, except you talk of those things which are in his own heart. These things therefore which we attribute unto faith, they ascribe unto charity, & prefer charity above faith. But if faith be set forth rightly & in her own colours, it far excels charity. 
Faith compared with charity.  For behold the objects of faith. It fighteth alone before God against Satan, who never rests, but warreth against faith continually, and that even concerning death and life everlasting, concerning sin and the accusation of the law, concerning grace and the remission of sins. Now, if with faith you compare charity, whose office is to be exercised in relieving the miseries and calamities of men, whether they have need of comfort or secure in mind or in body, who seethe not how far faith excels charity? For how great a difference is there between God & man? between corporal necessities & eternal death? These are therefore the exercises of faith, even in the greatest dangers to fight continually against Satan in the presence of God, For as I said before, our ●ruel enemy will give us no breathing, no time of rest. Wherefore, albeit the charity is not only a goodly virtue, but also extendeth far in comparison of other moral virtues, yet is faith, without all comparison, a far more excellent & heavenly virtue, whether you consider the objects thereof or other causes.  

The end of faith.  For this is the fruit of faith, when the heart feeleth that death is overcome by the death of Christ that sin also is put away, & the law abolished by grace and mercy. These things are of themselves most certain: Yet such is our infirmity, that we can no certainly apprehended them, and therefore we are terrified with the cogitations of death and sin. But if this hope and trust in the mercy of God were perfect, no heaviness should ever oppress the believing heart. Therefore David useth this exhortation, that Israel, after it hath once obtained this mercy, 
why we must still wait & hope.  should still persevere in waiting on the Lord, and not suffer this trust and confidence in the mercy of the Lord, to be wrested from him. And here he hath respect to that great conflict, wherein the mind oppressed with calamities, beginneth to doubt of the mercy of God. In this conflict, because the mind doth not so soon feel those comforts which the word promises and faith believeth, as it would do, it is ready to despair. Against this tentation David armeth us, and warneth us to be mindful that we must wait on the Lord, and never departed from the word, or believe any thing against the word, and he showeth the cause why.  
For with the Lord (saith he) is mercy. 
With God there is propitiation and mercy: therefore there is no anger with him.  The flesh in temptations and afflictions, thinketh that with the Lord there is nothing but wrath. The holy Ghost therefore comforteth us, and goeth about to pluck this opinion out of our hearts, & pronounceth that there is mercy and goodness with the Lord, if we can but only wait on the Lord and put our trust in him. This testimony of conscience and of the holy Ghost we have great need of: for if we follow our own sense, we shall be deceived and find in ourselves the contrary. But we may not judge of these matters according to our own sense or as we feel in ourselves, but we must stand to the word, and thus think with ourselves, that these are matters of faith and not of our own sense and feeling. For to believe, is not to feel. Not because these things shall never be felt which we now believe, but because faith must go before feeling and experience: And we must believe the word, although we feel in our own hearts and judgement never so much to the contrary. As when our hearts oppressed with calamities do think God to be angry with us, not to care for us, but to hate us: then faith clean contrary must thus assure itself, that with God there is neither anger nor hatred, that he neither thinketh of punishment nor offence: but although he suffer us to be afflicted, yet he doth it not to the end to destroy us. For with him sayeth the Psalm is mercy. Therefore he is mindful of us to do us good, to deliver us from dangers, to mortify our sins, and to increase his other good gifts in us. If these things happen not to the wicked, what marvel is it? For either they believe not, or else if they do, they continued not. Wherefore let us that believe, with faith join hope also: so that albeit our own sense and heart shall work never so much against us, and that God shall seem never so sharp an enemy in punishing us, yet let us not yield so much to our own sense and feeling, as to the written word and to the holy Ghost, which pronounceth that with the Lord there is mercy, who loveth us & seeketh to do us good.  
This is the truth of the holy Ghost, that we should think, yea most assuredly believe, 
In temptations we must rest upon hope, and believe the word rather than our own experience and feeling. Rom. 5.3.  that with the Lord there is no anger: but if any calamities assail us, as poverty, sickness, vexation of mind, and such like, we should endure these temptations with faith & hope, declaring our patience towards God, and hoping for deliverance at his hand in his good time: Like as Paul also writing to the Romans willeth us to rejoice even in our afflictions and temptations. For if God did not love us, Satan would not hate us. If we were not partakers of life, our enemy would not persecute us with death. So those which are most just and holy, because they hold fast the hope of the remission of sins, Satan tempteth most of all which the horror of sin, yea and that in such wise, as some times the taking of one little cup of wine, or of one word unadvisedly escaped, he maketh such a sin, that baptism and all other gifts and blessings which we possess, seem now to stand us in no effect: Yea many times even those works which are good and holy, he reproveth and condemneth as most wicked, that he may bring the tender and timorous conscience into heaviness. All these things, I say, the godly do find and feel. But if we should follow our own sense and feeling without the word, how far and how miserably should we wander from God? Thus Satan dealeth not with the Papists, but goeth a contrary way to work, excusing, yea highly commending in them most horrible and detestable crimes as excellent virtues. Contrariwise, we that desire and endeavour to live according to the will of God, and moreover do teach the word sincerely and faithfully, do often times suffer such trouble and vexation of conscience, as if we lived most wickedly.  
We must learn therefore out of the word, that these things h●ppen to the godly, and must be overcome with such cogitations as the holy Ghost here setteth forth: 
The experience which the word teacheth.  So that we must thus think with ourselves: I am called to the Communion and partaking of the merit of Christ, and am baptized. If in the common course of this life there be any offences by me committed, there is mercy with the Lord, and in hope of this mercy, I will let them pass. Moreover, our doctrine, although the world slander it and most spitefully persecute it, must needs be true. This doctrine, after that we once believe in Christ, showeth unto us that with the Lord there is nothing else but mercy. For God can no otherwise do, but love us and bestow his benefits upon us. Now, if the contrary appear to my sense and feeling, I pass not, neither if I should die for it, would I suffer this knowledge to be wrested from me: but I steadfastly believe that in the earth beneath, and in the heaven above there is nothing else but mercy. Thus to believe I am persuaded, not by feeling, or by mine own experience, but by the word, which says: that with the Lord there is mercy for me and all that do believe. But for them that believe not, there is nothing else but wrath. I will therefore overcome my temptations with the word, and will writ this promise in my heart, that since I believe in jesus Christ & doubt not but that my sins are pardoned through his blood, I shall not be confounded, although all sense, reason and experience would persuade and prove to me the contrary. In myself I perceive nothing but wrath, in the devil nothing but hatred, in the world nothing but extreme fury and madness. But the holy ghost can not lie, which willeth me to trust, because there is mercy with the Lord, and with him is plentiful redemption.  
Redemption signifieth deliverance, 
Plentiful redemption.  and that general, as well from the fault as from the punishment, but specially from the fault. This redemption he calleth great and plentiful because the straightness of our heart is such, that it can not comprehend the same. For when we pray, we so pray, that it seemeth we would be content with a little. So they that are in trouble & heaviness of mind, do wish for the comfort and quietness of one day. They that are in poverty would be glad to have bread for the present day. 
When we pray, we are not able to conceive what great things God will give us.  But God doth not think this enough: for he giveth above all that we can either conceive or ask. And most true it is, that we do not know how or what to ask. And here I gladly use mine own experience. For what and how much hath he given unto me alone? I wished no more but that the horrible abuse of the Pope's pardons might be taken away: but what a flood of wonderful and incomparable benefits hath followed? So is it always true, that no man dare ask so much of God, as God is ready and willing to give. The cause hereof is the straightness of our heart, the slenderness of our hope, and weakness of our faith. This plentiful redemption then, above all measure exceedeth all our petitions and desires. Wherefore the Lord hath given us all a form how we should pray. For if we had not this form of prayer prescribed unto us, which of us dared be bold to ask so many and so great things? We are now therefore, not only made conquerors of sin, hell and death by the merit of Christ: but also do feel the bountiful and liberal hand of God towards us even in this life. And albeit we could never have been bold to ask so much and so many things, yet notwithstanding, he hath given us these things, and will give us also more.  

God both heareth us graciously, and giveth unto us plentifully.  Therefore the Prophet says that this redemption is plentiful, because it exceedeth our capacity. For like as we slenderly believe, so we slenderly ask. But our father in heaven raineth plentifully upon the little poor sparks of our prayer, and small drops of our faith, and recompenseth his delay in giving, with great abundance. For although we must still wait, yet is our deliverance so much the greater. jacob, which is Israel, waited for the Lord & what followed? That people so mightily increasing and multiplying of so small beginnings, afterward changed the whole world: And if Abraham had seen all his posterity, and all the wondered acts which God wrought amongst them, would he not have said (think you) that he could never have hoped or once have thought, that this should ever have come to pass? True it is, that Abraham believed the promise of God: But that there should be such a wondered and glorious beauty of his posterity, he could not believe because of the straightness of man's heart. So the Church after Christ, prayed for the advancing of God's kingdom, and after this prayer followed the ruin of the Roman kingdom, which before seemed to be invincible. We likewise pray at this day for deliverance. The day of the Lord therefore shall come, and shall destroy the whole world, with all the power of Satan & hell. This only therefore let us endeavour, that we may continued in faith & hope. Then shall the Lord make a glorious end of all our troubles. For God will not forsake us, except we first give over to hope and pray. Let the faithful rest therefore in this comfort, that their oppression and affliction shall never be so great, but their deliverance shallbe greater: And if they think otherwise, they think not well. 
The effect of the first precept.  For this is the sum & effect of the first precept, which David here expresseth: with the Lord there is plenteous redemption. For this is to be a god in deed, even to redeem and to deliver, yea & that with greater majesty and glory, then of any mortal man it can be conceived.  Verse. 8. 
And he shall redeem Israel from all his iniquities.  
This promise is a conclusion of the Psalm. Wherein again he showeth what cause he had to pray, & what we also in like danger should hope for. And in deed it is a sweet and a joyful thing to behold the goodness of the Lord, not only in that he giveth, governeth and preserveth this life, but much rather in that he showeth himself an enemy to sin and death: and this he doth to save and to deliver us from the danger thereof. For this is it that maketh all other gifts of God more sweet & pleasant. For although we know that we are the creatures of God, yet notwithstanding, because we are oppressed with heaviness, fear, death, the gilt of conscience and such other calamities, we can not enjoy the gifts of God with a free and a cheerful heart. This is then to paint out God in his own colours, so that this life & God's creatures may be sweet unto us, when he is set forth according to this verse, namely that he will deliver his people from their sins, slay death, destroy hell, and tread down Satan under his feet. Such a God is the God of those that believe: that believe I say. For they that believe, although they be weak and feeble hearted, and vexed of the devil and death, yet they know that God is their deliverer from all their iniquities. Therefore they are raised up with comfort and begin to hope, waiting for deliverance promised in the word.  
You shall therefore apply this verse to this end, 
A definition of God, and what he is properly.  that it may be as a definition what is the office of God, and what his will is properly to do: namely that he will have to do with sinners, that he will abolish sin & created life, righteousness & all good things. Now, the mean whereby God worketh these things, you know is Christ, whom he sent into this world and laid upon him the punishment of death, that they which believe on him, might obtain remission of their sins and be made the children of God. Thus teacheth and treateth the whole Psalm: not of this external life or good works, but only of faith and hope towards God through Christ, and of the final victory over sin and death. For these things are not got by the works and power of man, but by the work and power of God alone: and they are communicated unto us, because there is mercy with the Lord, and with him is plentiful redemption. This is the only means and the way whereby this victory is got. The doctrine of works hath an other end, and is so to be taught, that the glory of God and the merit of Christ be nothing thereby diminished: like as we by the grace of Christ have sincerely and faithfully every where handled this doctrine. God grant that the same light may shine also to our posterity. Amen.   

The .131. Psalm. Lord mine heart is not haughty, etc.  

The argument of the Psalm.  This Psalm treateth in a manner of the same matter that the Psalm going before speaketh of, saving that the former Psalm expresseth the contrary more plainly and largely: Whereby he most lively painteth out an afflicted conscience, oppressed with the feeling and burden of sin. This Psalm hath been heretofore used of the divines against all manner of pride and presumption, 
Pride is a vice common unto all men.  a common vice of all mankind, and from the which there is not one of us free: neither can it be cured by any other remedy, then either by the grace of God, or by the wrath of God, that is, when either the godly by afflictions are corrected with fatherly chastisement, or the wicked are plagued with severe punishment. By these means presumption the natural vice of all men, is cured: Otherwise it is not possible but that man should presume, either of his own wisdom, 
Wisdom maketh men proud.  or of his own power, or of his own righteousness. This pride afterwards bringeth forth contention. As, for example, we see how many and sundry ways men are exercised with such matters as pertain to the ostentation, or to the praise and commendation of the wit & wisdom of man. For here one man thinketh better of himself then of an other: one man will be counted wiser and better learned then an other. What will such wits do (think you) when they shall afterwards come to the handling of God's matters? 
Power.  Likewise power bewitcheth men's hearts, that they can make no end of proud devices and counsels. The same happened to the Pharisees & hypocrites (for that is proper unto them) when they conceived an opinion of their own holiness and righteousness. 
Righteousness.  To be brief, proud and presumptuous men are troublers, not only of themselves, but also of the common wealth, of the Church, of households and families, & of all things else. They that are skilful in histories, do see what great evils proud & ambitious wits have always raised up. So in the Church, heretics stirred up with a persuasion of their own wisdom, are troublers of peace and concord. The same cometh to pass also in families & household matters: 
A dutch proverb.  whereof rises this proverb among the Germans: They which attempt that they can not bring to pass, are worthily plagued. But who are they, I pray you? Forsooth even the whole world. For what is he that is contented with his own gift, & attempteth not somewhiles to do better & more exactly, than he is able to accomplish? Wherefore the third evil necessarily followeth, that like as presumption breaketh quietness & concord, & always as a fruitful mother breeds strife & dissension: so at the last followeth vanity of vanities, & the attempts of the wicked are all in vain.  
This vice reacheth & reigneth far, 
Two means to reform the vice of pride & presumption.  & can not be cured by any other remedy (as I have said) then either by grace or by wrath. By grace, I mean, when by affliction our hearts are humbled and we brought to this point, that we can think modestly of our own gift. By wrath, when God oppreseth the wicked with punishments and plagues, & taketh them away as he take away Pharaoh, whose stubbornness and obstinacy could not be cured, but by destruction in the red sea. So the Beniamites did not cease from their fury, until they were almost consumed. In like manner Absalon could never be quiet until he was hanged upon a tree. Arius also & Cerinthus, with many authors of new sects and errors in these our days, could never rest until they came to such an end as their acts & enterprises did deserve. Thus cometh it to pass, that when the wicked have once taken their course, like unto a wild horse, they never rest until they come to a miserable end. The same ha●●eth also to all those which seek to be justified by works. The Pharisees never ceased to persecute the Gospel and to trust in their own righteousness, until jerusalem, the kingdom & the priesthood were utterly destroyed. This is the end of presumption when it is not bridled and repressed by the word. True it is therefore that this enormity can not be remedied, but either by grace or by wrath.  
Thus generally, in a manner they understand this Psalm to be written against pride and presumption. 
This Psalm speaketh of spiritual pride.  But, in my judgement, it may be more aptly applied unto the spiritual pride of man's own righteousness. For (as before I have said), these three things make men proud, wisdom, power & righteousness. You may therefore, if you list, make three kinds of pride according to these three objects. For they are gifts of God distributed unto men, and have their measure and their mean appointed unto them. They therefore that are wise, are wise according to their measure, and can not be more wise. They which are mighty, are mighty according to their measure, and can not be more mighty. Likewise they which are righteous, are righteous according to their measure, and can not be more righteous. But pride maketh them desirous to seem more wise, more mighty & more righteous than they are in deed. Hereupon it followeth, that when the matter cometh to the trial, and sin striveth with righteousness, exceeding her own gift and measure, then is righteousness overcome and made desperation, which oftentimes driveth hypocrites to the halter. 
Pride at the length is confounded.  So it cometh often times to pass, that impotency fighteth against power, & overcometh: As it happened to the Israelites fight against the one only tribe of Benjamin. In like manner foolishness many times overcometh & confoundeth wisdom. And of this strange success what is the cause? Forsooth even this, that men do not trust in the Lord, but presume of their own wisdom, power & righteousness, contrary to the word and will of God. For God will have us to trust only in his power and mercy. But thus will men have it, and thus they think, that they are mighty, righteous and wise to this end, that they should trust in these titles and presume thereof. Wherefore this they find at length and that justly, that they are most miserable and unhappy. For why do they not that which they are able, & why enterprise they that which they are not able to do? Most worthy are they therefore, to be punished and plagued, according to the Dutch proverb, because they attempt that which they are not able to accomplish.  
Let us therefore abide in humility, and let us think moderately and modestly of our own gift. Let us not judge other: let us not oppress other: let us not be witty & busy in other men's affairs: but let us do that which pertaineth to our vocation, and let every one of us so much the more diligently fight against this vice, by how much we find and feel the same to be fixed and rooted in our nature and in every one of us: albeit it showeth itself in one more and in an other less, as also the histories of the Gentiles and heathen men do declare. For Cicero was more ambitious than Demosthenes, peradventure because he lived in a greater kingdom and a mighty Monarchy. Likewise julius Caesar was more ambitious than Augustus. So in spiritual matters, Pharaoh had an obstinacy joined with pride. To conclude, all the examples both of the holy Scriptures and also of the Gentiles do show this to be the end and success of proud and presumptuous people, that suddenly the wrath of God falling upon them when they lest of all fear it, they are confounded and miserably perish. But (as I have said) we will leave this general interpretation, and apply this Psalm to the spiritual pride which consists in the opinion of man's own righteousness.  Verse. 1. 
Lord mine heart is not haughty, neither are mine eyes lofty, neither have I walked in great matters and hide from me.  
In that David thus glorieth & rejoiceth, he doth it being taught by his own experience. As if he said: I have proved what an evil thing it is, to be haughty and high minded, and to rest securely in the opinion of righteousness. Wherefore I will no more be now high minded: I will not glory any longer in mine own righteousness. For the proud Pharisey which braggeth that he is not as other men be, when his conscience beginneth once to accuse him, forthwith is cast down and strike with terror, and is not able to stand against the lest sin. I speak not of the huge mountains and seas of sins and iniquities, which in a moment do swallow up and consume the proud and secure. It is good therefore (says he), O Lord that thou hast humbled me, and hast schooled me by afflictions, that I should not be proud, that I should not seem holy in mine own conceit, that I should not make myself as a judge and a Censor, 
The justiciaries judge & condemn rashly.  judging and condemning all men. For that is the property of all justiciaries and such as trust in their own righteousness, holiness and perfection. As the example of the Pharisey in the Gospel doth declare, which is not content to reckon up his own virtues and good works, but with all he must needs condemn the poor Publican.  
This is the sin of natural and moral righteousness or of the righteousness of the law, to condemn others, to presume and to climb even to the judgement seat of God, and to pronounce sentence against those whom they think, not to be so perfect as themselves. He that is a jolly Citizen or a learned lawer thinketh highly of himself, and maketh himself as it were a certain idol unto himself, but others he condemneth and in comparison of himself proudly contemneth. The husbandman, when he seethe any fault in the Magistrate, thinketh as did that servant in the Poet: O, why was not I made a King, a Ruler, a Magistrate? These be but politic matters full of vanities & most fond follies and foolishness, and yet there is none of us all which are able therein to bridle and moderate ourselves except the holy Ghost do guide and rule our hearts, 
There is no cause why a man should more presume of his own righteousness then of the art or handicraft which he exerciseth.  and teach us that this righteousness, whether it be natural or moral, is but as a work of man's hand, which maketh us no whit the better before God. And in deed there is no man so foolish that will think himself the better Christian or more acceptable before God, because he is a Tailor, a Carpenter or a Shoemaker: And yet, although the case be all one, there is no man which doth not presume of this righteousness, whether it be moral or natural, except the holy Ghost bridle him and bring him into the right way. For it hath a goodly show of holiness, and therefore it putteth up the minds of men with pride, until they be humbled of the Lord, and so learn that there is no help in this righteousness before the judgement of God.  

The most notable personages in adversity are commonly oppressed with anguish and sorrow.  How often have we seen, that great & notable divines, which lived among men with a marvelous show of holiness, & with a great presumption of their own righteousness, at length when death approached, have fallen into desperation, & fled to most vain & foolish trifles for help & succour, in so much the not only yet living they wrapped themselves in a friars cowl, but also being dead were buried in the same. So, I remember, that a notable man & among lawyers of name & fame the chiefest, when he was at the point of death uttered these words: O si subulcus potius quam iure consultus fuissem. O (says he) that I had been a swineherd rather than a lawyer. For he perceived that in that danger the administration of justice, be it never so exact, helpeth nothing. In like case, when Cicero see himself to be in danger through the power of Augustus and Antonius his adversaries, he perceived that there was no comfort nor succour to be found in all his great knowledge and learning: but that all his learning, and all that great study and knowledge of philosophy vanished away and availed him nothing. The same happened likewise to Demosthenes flying from Antipater.  
To conclude, all such examples do teach that to be most true which Solomon saith: 
Proverb. 17.  He that exalteth his house, seeketh destruction. But this our Courtiers do not believe. They clime & love to be aloft, they seek to rule, and in deed they rule even as he that driveth the cart until it stick fast in the mire, and can neither go forward nor backward. And this is the cause that kingdoms and common weals are, in a manner, nothing else, but ruins and destructions. Who would think, if he consider the civil government which was under the first Emperors, that the Roman Empire, yea and many other common weals also, could continued the space of one day? For, as Titus Livius saith, they can neither abide their faults to be touched, nor remedies to be applied thereunto, and therefore they fall of their own sway, as an house that is builded to high.  
But the danger is much greater when in Religion men have proud looks and proud hearts, and walk in such matters as are hidden from them: that is to say, when they please themselves because of their holiness, & think that they sit in Gods own lap, and yet know nothing of the free mercy of God in Christ, and the forgiveness of sins, but walk altogether in their own works, and say with the Pharisey, 
Luke. 18.  that they fast twice a week, they give tithe, they are not adulterers, extortioners, unjust, although their hearts be full of all manner of filthy lusts. This presumption continueth until they see themselves to be in danger of death: then all these vain helps, with all their false hopes vanish away, and these voices of desperation or such like follow: I have lived wickedly, I have broken my vows, I have not observed my rule, etc. When then (I say) wast thou made a Monk? was it not because thou shouldst ascend to righteousness? But by this means thou hast descended into hell, because thou wouldst be exalted. They that rest in the confidence and trust of their own righteousness, either fall at the length into these temptations, or else they die like an ox or a cow.  Verse. 2. 
When I did humble my soul and cause it to keep silence, than was I as a child that is waned from his mother.  
Here he showeth plainly by his own experience, what danger it is for a man to trust to his own righteousness. Wherefore let us learn what these words in the Epistle to the Hebrews: The sin hanging fast on or cleaning fast unto us, 
Heb. 12.2.  do import. And let us not follow the foolish and rash opinion of the common people, which by a few sermons think themselves to have attained the knowledge of the whole Scripture. Thou hast peradventure herded all, but thou hast not yet believed al. Thou hast not learned those experiences and practices, which in a Christian are the chiefest, namely of faith, of prayer, & of the cross, whereof David here treateth most effectually and divinely, as the excellency thereof doth require. I caused my soul (saith he) to keep silence and humbled myself. I said unto my soul: be still: glory not, hold thy peace. When he saith: I caused my soul to keep silence, the hebrew word signifieth to confounded or bring to nothing: As in Osea it is said: 
Ose. 4.5.  I will make thy mother, that is to say, the synagogue, to keep silence. As much to say, as I will destroy her and make her waist. So in an other Psalm he saith: Be still, that is, provoke not the Lord with your obstinacy and presumption, but obey and humble yourselves. So saith he here: When I did not refrain from presumption and trusting in mine own righteousness and the righteousness of the law, yea even in God himself, if he be worshipped by keeping of the law: when I did not desire that God (although after a sort, I kept the law) would not enter into judgement with his servant: this (I say) when I did not, then was I in deed even as a child waned form his mother's breast.  

A similitude of an infant.  The Prophet speaketh here of a matter of great importance, and yet this similitude seemeth to set forth some light or small matter. For why doth he rather take his similitude of a child, then of a man which is grown to his full strength? But this is not only a fit, but also a very goodly and a pleasant similitude. For what greater misery can happen to a child, then to be waned and kept from the mother's breast? This seemeth to the infant a very death and destruction. So says he here: When I was led away with the spirit of pride and security, and lost the dug of God's heavenly grace, that is to say, of the remission of sins and of the free mercy of God in Christ, then was I in deed like unto a child which hath lost his mother, without whose aid and secure he can not live: that is, I was brought to extreme and most certain danger of death and condemnation.  
Wherefore the Prophet leadeth us here to that necessary distinction between the law & the Gospel. 
The doctrine of the law.  For the law is a necessary doctrine to beaten down the pride of sin in us, which rises of that confidence of our own righteousness. There is also (as before I have said) a presumption in riches, power & wisdom: but that presumption may be cured many ways. But this which presumeth of our own righteousness, is uncurable except that waning come whereof David here speaketh: by the means whereof our conscience being stirred up through the terror of the law, is forced to examine our life, our manners & conversation. But because we are constrained to confess, that we have many ways offended against that law, it can not be, but that certain desperation must needs follow, except Christ, as a tender & loving mother, give unto us that dug of grace, & raise up our oppressed & afflicted souls. So judas was driven to the halter by the sight of his sin. For there is no remedy whereby the silly conscience tormented with sin, can be healed, but this alone, to believe (as the former Psalm teacheth) that with the Lord there is mercy & plentiful redemption. This is the voice of the Gospel, 
The voice and doctrine of the gospel  which must follow the law: whereunto also there is a way prepared by the law. For like as our sins must be reproved & accused: so the terror which this accusation bringeth, hath need of consolation. Wherefore the true consolation and the true 
* This propitiation is not for famed or for small sins: but for true sins & for great, yea & the greatest sins.  propitiation which is set forth in the Gospel, pertaineth to true sins which drive a man down to hell, unless they be cured by the mercy of God set forth unto us in Christ. For mercy pertaineth not to feigned sins, but to true sins which kill and condemn the soul.  
This order therefore is to be observed, that when we glory or presume of ourselves and become secure, then should the law and Moses come with his bright shining face, which our weakness can not abide, & yet notwithstanding it can not avoid the same. Now, after that the law and Moses have done their office in this sort by accusing the conscience and threatening the iudgemence of God for sin and punishment for the same, then is there place and opportunity for Christ to come with the dug of grace, to comfort and refresh the waned child crying for suck, and seeking the mother's breast. Wherefore this is an excellent similitude, which setteth forth unto us, first our own weakness, namely that there is in us no strength at all whereby we may be able to withstand Satan and to heal our wounded conscience: then also the mercy of God and power of his word whereby he sustaineth and nourisheth us, as a mother nourisheth her child with milk, stilleth it and keepeth it from crying. So the Gospel is both the womb of God in the which we are carried, form, and fashioned by the spirit of Christ, and also it is the dug whereby we are nourished & fed. Wherefore if we once loose this dug, we are as children waned from the mother's breast.  

The difference between the law and the Gospel in use and practice is very hard.  Some think themselves highly learned in these matters, and that they know them well enough. But take you heed, and beware of this presumption. Reckon yourselves in the number of scholars and learners. For Satan is so crafty, that he can easily take away this distinction, and force upon us in steed of the Gospel the law, and again, in steed of the law the Gospel. For how often cometh it to pass, that poor and miserable consciences in the agony of death lay hold upon certain sentences of the Gospel, which do in deed pertain unto the law, and thereby loose the sweet comfort and consolation of the Gospel? As for example: If thou will't enter into life, keep the commandments. Again, Not every one that saith, Lord, Lord, shall enter into the kingdom of heaven. With such sentences poor and silly consciences are so bruised and broken, that they can see nothing but what they have done, and what they aught to have done: Also what God requireth, and what he forbiddeth. These things while troubled & afflicted consciences do behold, they forget what so ever Christ hath done, or God by Christ hath promised to do for our comfort. Wherefore let no man presume of the fullness and perfection of his knowledge in these matters. In words this distinction is easy to be made, but in death and dangers we find how unable we are to play the good Logicians, when we must dispute of the things which we have done or aught to have done: when the law objecteth in this manner against us: This hath God commanded thee to do and thou hast not done it, but hast done the contrary: Wherefore thou shalt be damned according to the sentence of the lawmaker. Here he that is a good Logician putteth a difference between the law and the Gospel, and granteth, that in deed he hath not kept the law. Notwithstanding (says he) upon this antecedent or former proposition doth not follow this consequence, that I should therefore despair and be damned. For the Gospel commandeth me to believe in Christ, and to trust unto the works, the merits and the righteousness of Christ. He that understandeth this, and taketh hold on this breast or dug of the Gospel, is safe and is sure of the victory: but he that apprehendeth it not, must needs perish and despair.  
In this doctrine therefore touching our righteousness before God there is great danger. We must not presume therefore, but walk in fear & humility. For if presumption in politic & worldly matters, when men are proud of their riches power or wisdom, is not without danger: in divine matters it is much more dangerous, yea most dangerous and damnable, and yet notwithstanding there it reigneth most of all. For Satan cometh to the children of God, and laboureth with all might and subtlety to bring them to presumption and security. Wherefore they must fight continually against this hid and lurking poison: and above all things they must beware that they flatter not themselves as though they known well enough the distinction of the law and the Gospel. In deed thou mayst know it: but consider well whether thou hast sure hold thereof, so that it cannot be wrested from thee by Satan & thy own conscience. Paul plainly confesseth that he hath not yet attained to this knowledge, 
Phil. 3.  but followeth it as one running in the race and pressing towards the mark.  
So it goeth with us all. We turn our face unto the mark, and this is the race we run, that we may attain unto the mark. But that will not be until this flesh be put of and laid in the earth. Wherefore in the mean season let us walk in fear and humbleness of heart, with hearty prayer, that the light which he hath opened unto us, he will not suffer to be put out, but that he will daily lighten our minds and make perfect the work which he hath begun in us. Thus who so do not, shall be overwhelmed and oppressed with desperation, and shall be like unto children that are waned and put a part from their mother's breasts.  Verse. 3. 
Let Israel wait on the Lord [or trust in the Lord] from henceforth and for ever.  
This verse showeth plainly that the Prophet speaketh here of that presumption which is contrary to faith, and is called the presumption of man's own righteousness. Therefore he exhorteth the faithful to trust in the Lord, and withal to abide in humility. to mortify that trust and confidence which man hath in the law and in his own righteousness. This shall you do (says he) if you trust in the Lord, not only for this day or to morrow, but now and for ever. So that you must have a certain continual and a constant presumption (if I may so say) of the mercy of God, of the forgiveness of sins, and of the righteousness that cometh by Christ. Contrariwise, you must beware that you never presume of your own works: albeit they aught to be holy and according to the law of God. For this naked, and this only trust aught to remain, which is called the confidence of the free mercy of God, offered unto us in Christ. This trust is sure and never deceiveth us. For God is no liar, but faithfully performeth that he hath promised. Do thou therefore but trust, and still faithfully rest upon his promise, But here we are not without danger of the devil, which goeth about with all his might and power, to bring us from this assurance and trust of the mercy of God towards us in Christ. Wherefore we must fight, and with continual battle practise this doctrine against the devil and spiritual wickedness, which by all means go about, first to lift us up with pride and presumption, and afterwards to throw us down again to desperation.  
But God worketh a contrary way. For first he terrifieth us and casts us down, that afterwards he may raise us up again. He bringeth us down to hell, that he may bring us back again. The dug of grace also he sometimes taketh from us, that we may learn what our own righteousness is wont to do, namely to oppress us with desperation. And this he doth to the end that we having experience thereof, should not follow our own sense and reason, but raise up ourselves with a sure hope & trust in Christ, whereby the dead are restored to life and saved. This mercy is as a strong heaven or firmament over us, wherewith we being covered, are safe and sure where so ever we be. 
Esa. 25.4.  So Esay calleth it a shadow against the heat, because we are covered and defended by the mercy of God, against wrath, desperation, the devil & death. This shadow who so ever do forsake, shall suffer intolerable heat. Thus we learn by this verse, that David speaketh of that damnable presumption of our own righteousness, & exhorteth us to fight against it with a sure hope of God's eternal mercy, and a constant faith. This is the only way whereby we are saved.   

The .132. Psalm. Lord remember David, etc.  
This Psalm, 
The argument of the Psalm.  whether it be Salomons (as it seemeth) or whether it be David's, it is a prayer for the kingdom & the Priesthood: for these two are the most principal gifts of God in this world: Wherefore they have need of prayer and the help of God, to defend them against the devil, whose double title you know, which Christ giveth unto him in the Gospel of john when he calleth him a liar and a murderer. For he rests not, but busily laboureth & seeketh by all means possible, to replenish the world with lies & murders. Against these two policies and kingdoms of the devil, God hath erected two other kingdoms, the politic state, and the priesthood, the one to fight against murder, and the other against false doctrine and heresies. So David and all other Kings and Princes in governing the common wealth, 
The end of the politic government.  aught to endeavour, that their subjects may live a peaceable and a quiet life, that marriages, the education of children, & other duties pertaining to household government, may be maintained and defended against seditious, and wicked people. The priesthood is to this end, 
The end of the priesthood.  that children growing up, may be brought to the kingdom of heaven: and the ministers of the Church are as Angels appointed to defend the truth, that the kingdom of Satan the father of lies, may be destroyed. These be the proper offices of the ministers of the Church and of the word, which ministers have been always in the world among the faithful, and have kept continual battle against heretics and the ministers of Satan. So the patriarchs before the flood, fought against the Canaites or offspring of Cain: after the flood against the Esauites, and others. The Prophets fought against the false prophets, as their writings do testify, and the Apostles likewise against the false apostles: for Satan ceaseth not: And besides this, the kingdom of Satan was always the greater. For if you consider the church, there were ever more godless and infidels, then faithful. So in the civil government the greater part consists of those which are disobedient, which raise up troubles, seditions and wars.  
Wherefore, since the kingdom of Satan (if you consider the number) is the greater: and moreover, since both the politic state and the priesthood are such as far exceed the power of man, & therefore can not be defended & maintained by our strength or policy: hereby we may see how necessary this prayer is, whereby David desireth that they may prospero and continued. And here first of all mark the difference between David and other Princes of the world. 
What the Gentiles thought as touching the government of Empires & kingdoms.  Other Princes and rulers do also understand and see that common weals can not be preserved by man's power. Wherefore they said that he which should well & happily govern, had need to be endued with some divine and godly power. And albeit they were ignorant that these things are governed by God, yet they preferred fortune (for so they called the blessing of God, the cause whereof they did not know) before wisdom, power, justice and all princely virtues. For where as just men, for the most part be oppressed, and the unjust do rule and reign, therefore they thought that justice is not the mean whereby kingdoms and common weals are preserved. For then Cicero should not have been oppressed, nor Antonius advanced to such power and authority. If by power kingdoms could be preserved, then should not Themistocles have overcome Xerxes. Likewise many notable Emperors lacked no wisdom nor industry, and yet were they miserable notwithstanding. These examples and this experience caused the Gentiles to think that there was a certain divine power in great monarchs and Emperors, to rule & govern their earthly power, wisdom and justice, whereby they did so prospero upon the earth, and this they called fortune.  

David knoweth that kingdoms are preserved by God alone.  But here behold and consider David. He also seethe that it is not in his power to preserve and uphold his kingdom, and yet doth he not think, that it is fortune which supporteth & upholdeth kingdoms: for he believeth that this pertaineth to God alone. Besides this, he believeth (as you shall hear) that God for his mercy's sake will not reject those that call upon him. But the Gentiles knew neither of these things. Moreover, the same necessity which moveth the Prince or the Magistrate to pray for the common wealth, moveth him also to pray for the Priesthood and for the Church of God. So we see that this Psalm is a prayer for the people of the old Testament, that God would preserve the kingdom and Priesthood, even for his promises made unto David. It is likewise profitable for us, and is of us to be applied unto ourselves also, for that we in like manner have our David and our Euphrata, in the which we have found the Tabernacle or habitation of our God. 
The signification of the words here used, as of David, Euphrata, the temple, the priesthood, are changed, but the things remain.  For the self same things do remain, and there is no more but the signification of the words to be changed. Now, like as they were in danger as touching both the kingdom and the priesthood: so is our danger great also in them both. Wherefore we may well sing with David: Remember, etc.  
Here I purpose simply to follow the sense and meaning of the letter, declaring how this Psalm was used and applied of that people. Afterwards it shall be easy for us to apply the same to our own time & age. Now, like as that was a double kingdom, that is to say, corporal and spiritual: so is the Psalm also divided into two parts: For first it prayeth for the Church, and then for the politic state or the common wealth.  Verse. 1. 
Lord remember David, with all his afflictions.  
The history of the Kings doth declare, that David being persecuted of Saul, suffered many and great afflictions. But why did Saul thus persecute David? Because he was anointed of Samuel to be king, while Saul was yet living. For hereof came the deadly persecutions, 
The Papists do dream that Solomon and the people did pray unto God, that he would hear them for David's sake, or at the intercession of David, & thereby would establish invocation of Saints and praying to the dead.  the hatred, slanders, reproaches & all kinds of calamities which David suffered. Now, whereas these troubles & afflictions of David were mentioned in prayer and in the presence of God, either by his son Solomon or by the people, it was not done, as the Papists think, to the end that David should pray for them: but they spoke of David in respect of the promises, & put God, as it were in remembrance of those promises by speaking of David: as Paul also speaketh of Abraham. Wherefore the name of David is not here to be taken absolutely, as though they spoke of his person only: for (as I said) they spoke of him as having the promises, and clothed, as it were with the promises of God: so that here we must rather understand the form then the matter. The promise I call the form, to teach & set forth the thing more plainly: and the matter I call David himself, to whom the promises were made.  

The name of David includeth the promises, and therefore also it includeth mercy.  This is then the sense and meaning of these words: O Lord God, we pray unto thee for the kingdom, not counting ourselves worthy or by any means to have deserved that we should be herded: but (as Daniel says): We present our supplications before thee, trusting in thy great and tender mercies, & in that which thou hast promised to David: to wit, that our kingdom shall endure for ever. Thus he beginneth his prayer with a remembrance of God's promises even at the first entrance. This is a singular example for us, that when we pray, we should appear in the presence of God as miserable & wretched sinners, not trusting upon our own merit or worthiness, but clothed, as you would say, with his mercies and promises: not as he that bragged: I fast twice in a week: 
Luke. 18.12.  but as he which said, Remember Lord thy promises: For the promises of God are nothing else but mercies and compassions freely offered unto us in Christ.  
Thus we see, that he speaketh not here of afflictions absolutely, but in respect of an other thing: for he understandeth the afflictions which David suffered for the promises: in the which afflictions he held fast the promises and suffered them not to be wrested from him. The same promises did God likewise perform unto David. 
How he maketh mention of David's afflictions.  Like as therefore (says he) O lord, thou didst preserve David suffering all calamities and afflictions for thy words sake and trusting in thy word, so with like mercy preserve and save us trusting in thy promises, and perform that thou hast begun in us. For all things must be preferred to the promises: like as Moses also doth, which says: Remember Abraham, Isaac, etc. For he doth not call upon Abraham and Isaac, 
Places of the old Testament which the Papists allege for the invocation of Saints  as the unlearned Papists dream, but he allegeth the promises made unto them as touching their seed and posterity. Now, how could God be put in mind of these promises better, then by reciting those people to whom God had made the promises? These promises the faithful do set against their sins and against their unworthiness.  

The idolatry of the Papists.  These things must be diligently taught, that we fall not into the absurd and foolish opinions of the Papists, whose school divinity knoweth nothing of the promises of God: but whereas the promises are the chiefest part of the Scripture, they are utterly ignorant thereof. The other part of the Scripture, which is the law, they so maim and mangle, that scarcely they set forth the one half thereof. And hereof it cometh that they expound such sentences as this is, so corruptly and perversely, as if the Psalm should speak after this manner: Remember David, how good and how holy a man he was, and for his merits, for his holiness establish unto us the kingdom. But this sentence is plain idolatry: for it looketh to the active or working person only: As the jews think to obtain their Messiah by their own merits. So the religion of the jews, the Turks and the Papists is all one: for they all trust to their own works and worthiness. But we reject the working person when we come into the presence of God, and look unto that person which is altogether passive & clothed with the promises, that is to say, such a David as bringeth and distributeth unto us, not his own merits, but the promises given of God, and by David firmly retained in all afflictions. Such a David the Papists do not know: and because they know but only the active & the working David, therefore they make of him nothing else but a plain idol. They know not that he is holy, as the whole Church is holy: not because it hath good works and merits, but because it hath the promise of grace, which is the true bosom and womb wherein the Church is carried, and all the faithful.  Verse. 2. 
Who swore unto the Lord, and vowed unto the God of jacob, saying:  
It seemeth that these words may not unfitly be applied unto Solomon as the author of the Psalm. For thus he saith in effect: Thou hast promised unto David the kingdom. David again promised to build unto thee a temple. This vow is now performed and accomplished: Do thou also now O Lord, perform thy promise, and be thou present in this place and with this people. Thus he offereth the temple and the Ark to the Lord in the faith of the promise made unto David concerning the light which should never be put out, and desireth that this promise may be kept. As touching this vow of David the Scripture speaketh nothing: 
The vow of David.  but maketh mention of that talk and consultation only, which he had with the Prophet Nathan. 2. Reg. 6. But the author of this Psalm goeth about to commend and set forth the good will of David by the name of a vow, because he had determined with himself thus to declare his thankfulness and to testify his faith in the promise of God.  
Where the interpreters have translated: the God of jacob, it is in the hebrewe: 
Mighty in jacob.  the mighty in jacob. Which name is sometimes attributed unto the Angels, and sometimes it is also applied to other things wherein is great strength and fortitude, as to a lion, an ox and such like. But here it is a singular word of faith, signifying that God is the power and strength of his people: For only faith ascribeth this unto God. Reason and the flesh do attribute more to riches and such other worldly helps as it seethe and knoweth. But all such carnal helps are very idols, which deceive men and draw them to perdition. But this is the strength and fortitude of the people, to have God present with them. This strength and this power preserved the jewish people, as a little handful, in the mids of all their enemies. Moreover, this name is attributed unto God, to this end, that we should understand that it is he alone which giveth strength and victory. So the Scripture saith in an other place: 
Psal. 19  Some trust in chariots and some in horses, but we will remember the name of the Lord. Likewise Paul saith: 
Ephes. 6.10.  Be strong in the Lord & in the power of his might. For this power is eternal and deceiveth not. All other powers are not only deceitful, but they are also transitory and continued but a moment.  Verse. 3. 
I will not enter into the Tabernacle of my house no● come upon my pallet or bed,  Verse. 4. 
Nor suffer mine eyes to sleep nor mine eye lid to slumber,  Verse. 5. 
Until I have found out a place for the Lord, an habitation for the God of jacob.  
This plenty of words is used of the Hebrews when they would express any great or earnest desire. Notwithstanding all that is herein contained we may briefty comprise in these few words: I will not rest until I have found out an habitation for the Lord. And here we need not to answer that childish question, how this oath could stand, since that David did not himself build the temple: And again, if he had builded it, yet he must needs often times have go to his bed & slept, before the work could have been finished. For he speaketh here of the good will and earnest desire which David had to finish this work: and the good will or mind of the workman comprehendeth all, as if the work were fully accomplished. Therefore, where as David (as it appeareth in the book of the Kings) thought it a dishonour unto the Lord, that the Ark should remain in a Tabernacle covered with skins, when he himself did devil in a house builded with Cedar trees, the manner of speech here used doth declare that great desire he had to take away this dishonour and reproach from God.  
Moreover, you must here again note, that when he speaketh of the Tabernacle of the mighty in jacob, 
The tabernacle of God.  the holy fathers did not simply seek or worship God dwelling in heaven: but they sought him and worshipped him as he was to be comprehended & found in one certain place, and, as you would say, clothed with a certain person. For God of his own nature is infinite, and therefore can not simply be comprehended by man's imaginations. David therefore looketh unto the word, whereby God did bind himself unto the Ark, & when he went about to place the Ark in the temple, he called the temple the tabernacle or habitation of the God of jacob. Reason can not see how God, which is infinite and unsearchable, should be worshipped rather in this place then in any other. But the spiritual eyes of David, Solomon and other holy men following the word, did seek and worship God in that place only, where, by his word he had revealed, that he would be found. They which offered in that place, were said to offer before the Lord. They which worshipped there, were said to worship before the Lord. So Adam, Abraham, jacob had their Altars where God did reveal himself, and with a sign from heaven did testify that he was there present with them. For seeing that no man can avoid the sin of Idolatry, if God himself do not show both the place where and the manner how he will be worshipped: therefore there was a certain place limited unto the faithful, where God had promised that he would be present with them, would hear them, speak unto them, etc. We now have no corporal place: but all things are in Christ. Upon him only must our eyes and hearts be fired. He alone is the God of our worship: So that we may truly say: Without this man jesus there is no God. Who so apprehendeth him by faith, he it is that hath God in deed: but he that apprehendeth him not, hath no God.  Verse. 6. 
Lo, we herded of it in Ephrata, and found it in the fields of the forest.  
That is to say, the vow of David is now accomplished: For now God is said to devil in this temple builded by Solomon, which is such a one, as shall not be carried into other places as it was afore. Sometimes it was in Gilgal, sometimes in Silo, and at the last in Gabaa. And where so ever the Ark was, there was God also: for the promise followed the Ark where so ever it was. Now (saith he) the place where the temple is builded and the Ark shall rest, is stable and permanent: which if it be not verified of this place, it shall be verified of no place in the whole world.  
But what means it when he saith in Ephrata? For we do not any where read, that the house of the Lord was in Ephrata, that is, in Bethleem. Although therefore this figure and manner of speech seemeth to be somewhat hard, yet certain it is, that by Ephrata is understand the kingdom of juda, 
Ephrata signifieth the kingdom of juda.  whereof David being an Ephratite, was King and governor: So that it is all one to say, in Ephrata and in jerusalem, to the which David the Ephratite did translate the seat and throne of the King. Of the King therefore, which was an Ephratite, by a figure called Metonomia, jerusalem is called Ephrata. Which manner of speech we likewise in the Dutch tongue do oftentimes use. As if I shoul● say: Saxony did boldly and freely confess Christ at August before the Emperor and the whole empire. Here by Saxony is signified the noble Prince and worthy of perpetual memory in all Churches, john the Elector of Saxony, who was by birth a Saxon. This figure the Prophet useth in this place, to the end we should understand that the temple is exalted & magnified, not because of Solomon which builded the temple, nor because of the people which resorted thither, but because of David having the promise, and to whom the promise was made. For, (as I said before) the promise is that which principally must be considered in all things. This pomise alone therefore it is, which here he beholdeth, signifying that the temple is given for the promise sake, and not in respect of merits or deserts.  
Where he addeth: 
The fields of the forest.  In the fields of the forest, this is a repetition of that he said before. For the fields of the forest he calleth jerusalem, as the Prophets oftentimes call it Libanus, because it is builded of the Ceders of Libanus: as though the trees & timber of all Libanus were translated to jerusalem. The former appellation therefore, where he calleth jerusalem Ephrata, is taken of the person of David, and this is taken of the matter whereof the temple was builded. Now, these kinds of speech serve to this end that we should know what an inestimable gift it is to have a place where the word of God may be taught. For there the church, that is to say, the kingdom of God is preserved and maintained. Such a place (says he) have we here, where by the promise of God the temple is builded. For here we hear the word, here God speaketh unto us, here we pray, and here we do all things which pertain to the service and worship of God, here the devil, with all his assaults, his subtleties, his furies and his lies wherewith he goeth about to trouble and vex the Church, and to hinder the glory of God, are overcome.  Verse. 7. 
We will enter into his tabernacle and worship before his footstool.  
These words do plainly show that he speaketh of jerusalem: For he maketh rehearsal of those things which came to pass after David's time when the vow was fulfilled which he had vowed. This is therefore a voice of gratulation, containing also an exhortation. As if he should say: Since we have a place for the word of God appointed and assured unto us by God himself, why do we stay? why do we not go thither to hear the word, to pray, to give thanks, to set forth the mercy and goodness of the Lord? For these are in a manner the things which we must do in the house of God & in the temple, 
To worship▪  To worship, signifieth a kind of gesture or motion of the body which we are wont to use when we pray, as to bow ourselves, to turn our face, and to lift up our eyes unto the Lord  
Before his footstool, is as much to say, as before the mercise at or the Ark, where God promised that he would devil. Now, wheresoever the word is, there is also the footstool, the habitation, the resting place, and the altar of God. Like as by the word the Prophets do signify that God is present: as contrariwise where the word is not, there God is not present, and so are we as sheep in the desert without a shepherd.  Verse. 8. 
Arise O Lord, to come into thy rest, thou and the ark of thy strength.  
Here again he calleth the place appointed for the word, the rest, the tabernacle, the habitation of the Lord, according to that saying of our Saviour Christ: We will come unto him & will devil with him. 
john. 14.  And this is a prayer following upon the former verses. As if he said: the temple is builded, and now we place the Ark therein. Arise therefore O Lord, and come to thy rest, that thou mayst devil with us. For this is thy rest, which wilt be worshipped in a certain place and after a certain manner, Wherefore diverse kinds of worship and diversity of opinions after the inventions of men, do not please thee. Thou art in deed the God of heaven, and heaven is thy throne: but yet thou wilt be worshipped of us. Thou wouldst have us to know that thou dwellest in this place, and that we should seek thee here and not elsewhere.  
It seemeth an absurd and a foolish thing in the hearts of the worldly wise, to bind God to this place, and to enclose him in this dark Sanctuary, as though he would be worshipped no where else. So the Gentiles round about, to whom the religion of the jews was known, were marvelously offended that the infinite and incomprehensible nature of God should thus be shut up in a corner. But God doth not only contemn, but also condemn the imaginations of men, and commandeth us to think no otherwise of God, than he prescribeth unto us in his word. wheresoever (says he) I shall put a memorial of my name, there will I be. As if he said: I know that this place is to little to receive or to hold me, whom heaven can not hold. Yea in respect of my Majesty and person, I need no place: 
Why God did choose a certain place where he would be worshipped.  But thou for thy salvation hast need that such a place there should be, where thou mayst serve me, find me, hear my word, receive my blessing, etc. This (I say) thy necessity requireth, jest that, if I should not appoint such a place unto thee, the devil should deceive thee, & when thou thinkest thyself to serve and worship me, thou shouldst serve and worship Satan himself. This danger moveth me to limit a certain place wherein may remain a memorial of my name.  
The Ark was but a corporal thing, 
The Ark was the habitation of God.  like as our temples have a matter, as timber and stone, whereof they are builded. But because God by his word had bond his presence to this corporal place, therefore it was now the true habitation of God. So we know that the word is incarnate and become flesh. The body of Christ therefore or the flesh of Christ is a true body and true flesh, and his humanity is a true humanity. But in this flesh, in this body and in this humanity God is set forth unto us as in a certain mirror or a glass. In this flesh God so appeareth unto us, that out of this flesh he neither will be worshipped, nor can be known. We therefore do also worship before that Ark which is now, before our Mercyseat, even the man Christ: and we believe that they which serve & honour God out of this Mercyseat, do sin and are idolaters, as they which at that time sought God & would worship him any where else then in the temple, did sin and were Idolaters.  
Wherefore the faithful, even when they were not at jerusalem, in prayer turned their faces towards jerusalem: Like as now the Church, though it be dispersed throughout the world, accordeth in this notwithstanding, that it prayeth in the name of jesus, upon whose passion and merits it wholly rests, and so by faith in Christ it is but one Church. Wherefore we must diligently mark those sentences of the Scripture which, after this manner bind God to one certain place: for they arm us against all manner of Idolatry, and teach us to judge all kinds of doctrine: Like as the jews could judge this doctrine to be true, that all manner of worship which was not done in that place of the Tabernacle, was Idolatry: So the patriarchs were able to judge of the Altars which they made in those places where God appeared unto them. For there might not be one temple erected against an other, nor one altar against an other: but there was one temple, one Ark, one altar and no more. Like as we have one Christ in whom God dwelleth and in whom he is found.  
Therefore by an excellent name and title he calleth it the Ark 
The Ark of strength.  of strength, that is to say, of the kingdom. Likewise he saith: Psal. 110. The Lord shall sand the sceptre or rod of thy power out of Zion. 
This power standeth chief in preaching the word. Read that which followeth in the same Psalm.  Also, Psal. 8. Out of the mouths of babes and sucklings hast thou ordained strength. So is that called the Ark of strength, where God mightily reigneth, where he helpeth and defendeth his people, where he exerciseth his power for their succour and safety, in hearing them, in forgiving their sins, in comforting them against Satan, death, and hell itself. This divine power (saith he) is bond to this Ark, and therefore it is truly called the Ark of strength. This strength and this power was also bond to the Altars of the fathers: but now it is bond to the man born of the virgin Marie. To this man who so ever cometh, shall feel a divine power. 
Christ our propitiatory and mercyseat.  If he die, he shall found life: If his conscience be oppressed with sin, he shall find remission of sins: If he be tormented of Satan, he shall found peace: If he be vexed of the world, he shall found security and victory. For Christ, whose kingdom it is, doth not therefore reign, that he may enrich us with worldly goods, lands and possessions (for these are promised unto us in the first of Genesis): but that he may set forth his divine power and rich mercy, and set us free from those calamities, out of the which we are not able to redeem ourselves: Like as he delivered the faithful in those days from all dangers. For the Ark was unto them as an heaven, where they found deliverance from all miseries: as the people was the kingdom, and the faithful were the stars of heaven. 
Daniel. 8.10.  Therefore Daniel saith of Antiochus, that he should cast down stars to the ground. For whereso ever the word of God is, there is the kingdom of God, of heaven, of life, of victory over death, sin and all miseries. Thus aught the word which of the world is contemned and despised, to be exalted and magnified.  Verse. 9 
Let thy Priests be clothed with righteousness, and lee thy Saints rejoice.  
This petition is the same which we use in our preachings, when we desire that the Lord would give unto us godly & faithful ministers of the word, and suffer no evil teachers to have place among us. For God in his kingdom is like unto an Emperor. Wherefore as the noble men and chief Magistrates are Ministers unto the Emperor and are the principal part of his kingdom: so in the kingdom of Christ are the Angels of peace or the ministers of the Gospel. They therefore which pray for the kingdom of God must needs pray that the Lord would give faithful Pastors and Ministers, as he himself commandeth saying: The harvest is great: 
Matth. 9  Pray the Lord of the harvest that he would sand forth labourers into his harvest. The labour and travel of these workmen is, to communicate doctrine, consolation, threatenings, etc. and to minister the Sacraments. That these things may be rightly done, 
The righteousness of the person is never without corruption.  the labourers must needs be clothed with righteousness, and not only with that righteousness which belongeth to every man, and is not without corruption: but specially with that righteousness which belongeth to the ministry and to the word, which is pure and without all corruption. This is that righteousness whereby the kingdom of Christ is governed, that is to say, the word and the Sacraments.  
Moreover the Pastors and Ministers of the word are then clothed with righteousness, 
The righteousness of the ministry is uncorrupt.  when they execute a righteous office: that is, when they teach the word sincerely, as Peter saith: If any man speak, 
1. Pet. 4.  let him speak as the words of God. Also, when they minister the Sacraments purely and without corruption: so that whatsoever they do or speak, be either the word or the work of God. So he that baptizeth doth no work of his own: but he baptizeth in the power of God. Likewise he that comforteth the afflicted conscience, doth it not of himself, but by the direction of the word and will of God. Wherefore he also that heareth this word, must not take it as the word of a man, but as a voy●s sounding from heaven. So the ministry is righteous which is truly executed in the power of God: and this is true righteousness.  
Contrariwise, they which teach men to trust to their own merits, works and worthiness, and prescribe a certain form of apparel, of eating, of fasting and such like (wherein all the righteousness of the Papists and the Turks doth consist): such Priests (I say) are clothed with iniquity. 
The Ministers of the Pope are clothed with iniquity.  For they have lost the chief ornament and the true apparel of their ministry, because they do not teach rightly nor govern truly, but seduce men rather with a false show of their government & ministry, and that by the malice & motion of Satan, which hateth this heavenly ministry and perverteth the ministers.  

The fruits of the ministry.  The sum and effect therefore of this prayer is, that they which attend upon the Ark of strength may govern righteously: that religion may continued and flourish: that the word may be effectual and bring forth fruit: that terrified and afflicted consciences may be raised up and comforted: that secure, profane and presumptuous people may be beaten down with threatenings and the terror of God's wrath: that the weak may be strengthened: that the simple and ignorant may be instructed: Which things by the grace of Christ are diligently and faithfully done in our Church.  

God requireth not a heavy, but a cheerful heart.  And let thy Saints rejoice. Here we see that God is not delighted with the heaviness, unquietness and vexation of conscience, which sin and the fear which naturally followeth sin, is wont to bring: but with a cheerful heart. Seeing therefore that there be two kingdoms, namely the kingdom of death and the kingdom of life, or the kingdom of hell and of heaven, he desireth here that the faithful may be kept in the kingdom of life, & enjoy the peace and comfort of conscience, which the righteous ministry of the Pastors and Preachers of the word bringeth. With this prayer agreeth that prayer of the Apostles wherewith they begin their Epistles: Grace be with you, 
Grace.  and peace from God the father, etc. Grace is the remission of sins. After this grace followeth peace or a good conscience, 
Peace.  which here he calleth a rejoicing. Let thy Saints rejoice (says he): that is, let thy people, together with the Pastors and Ministers, hearing the word of the righteous ministry, be joyful & triumph in that word. He calleth them Saints or holy because of the use of the word and the ministry which are holy. 
Saints.  So the jews are called holy, because (as before I have said) there were amongs that people which had the ark and the word of God, which were holy things in deed, and did sanctify and make men holy. So our Church is called holy, 
The Church is holy.  not only for the holiness of the people, but rather for the holiness which the word and Sacraments do bring unto those which use them rightly. To those he wisheth joy and gladness, and that they may rejoice and be merry in the Lord  
The meaning then of this clause is this, that Christ jesus our King hath given unto us his word, hath commanded us to be baptized, to use the Sacrament of his body and blood, not be cause he would destroy us, 
The kingdom of Christ is a kingdom of peace and joy.  oppress us with sorrow, and drive us to desperation: but to this end, that we should rejoice and be merry, having peace and a good conscience by his free grace and mercy. The kingdom of Christ therefore is the kingdom of joy and deliverance (as an other Psalm says) in the tabernacles of the righteous: 
Psal. 117.15.  that is, in the Church and among the faithful it is the voice of rejoicing: For they know that Christ their King would that they should have comfort, life and victory against death and Satan. This is then the rejoicing & triumph of Christians, or (as here he calleth them) of the Saints. Why then should a Christian be heavy or sorrowful, since that he is called into the kingdom of Christ and of grace, baptized and nourished with the body and blood of Christ, and daily raised up by the word, against desperation and all terrors? If I then do yet remain in bitterness and heaviness of spirit, the fault is not in this kingdom, nor in the word or Sacraments, but in me and in the devil, because I do not with a true faith lay hold upon the word and thoroughly believe it. For why should I fear, if I did verily believe that I am baptized, called, made partaker of the body and blood of Christ, and so received into the kingdom of life, 
Phil. 3.12.  comprehended of grace (as Paul speaketh) and shut under the mercy of God? These are nothing else therefore but the subtle sleights and deceits of Satan, which will not suffer us to see our inestimable riches and glory, but counterfeiteth temptations and crosses where no cross is, but health and victory.  
Wherefore it was well said of that Christian virgin, who being tempted of Satan, answered that she was a Christian, and so rested wholly in that man Christ. 
How poor afflicted consciences must be comforted against Satan and all terrors.  For we may not reason much with Satan. If he object unto thee thy sins, it shall suffice if thou object unto him again thy baptism, which he can not deny: Also if thou lay against him the word, whereby thou wast called into the kingdom of grace: which, for as much as it is the word of God, how can it deceive thee? Thus in a Christian heaviness can take no place, if in his heart he do acknowledge baptism, the word, the communion of the body and blood of Christ, the grace, the favour, and the mercy of God. How can he then but rejoice and be glad? But because we often times suffer the word and these gifts of God to be taken from us, and turn our eyes an other way, it can not be, but that heaviness and terror must needs follow. And this cometh to pass by the fault, partly of ourselves (as I have said) and partly of Satan, who leadeth us from the word before we be ware, and maketh us to think of our own worthiness or unworthiness, of our good or evil deserts: also of the terror of death, of the torments of hell, etc. When we think of these things, if we lay not hold upon Christ, we perish and are swallowed up with anguish and sorrow: for this is to loose the Ark of the covenant. They therefore which in these dangers take hold again of the word, are safe, and are now able to say with David: Why art thou cast down, 
Psal. 42.6.  O my soul, and why art thou unquiet within me? For I am now in the kingdom of Christ, that is, in the kingdom of peace, of joy and eternal rejoicing, saving that it is hindered by the devil and by our own flesh, which is more ready to behold her own sins and unworthiness, than baptism, the word and the sweet promises of God. And this is the wisdom, yea the poison which is hid in our flesh, that we are more moved with our own uncleanness, then with the pureness of the word and the Sacraments. They then which rest in the word, are in a sure haven of safeguard from all these tempests and terrors. We must pray therefore that God would give us good Pastors, faithful, wise and godly disposers of the word of God. For by their means and ministry the Church doth enjoy this inestimable benefit and blessing, whereby it triumpheth over death, sin and the devil. For it knoweth that it is now in the kingdom of grace. This is true and perfect peace, namely the peace of the heart and conscience. Thus the Prophet desireth (as an inestimable gift) that the pastors and Ministers of the word may be clothed with righteousness, and then that the people also may rejoice. This is the first part of this Psalm. Now followeth the second part.  Verse. 10. 
For thy servant David's sake, refuse not the face of thy anointed.  
This is a new prayer, which he maketh in the trust and confidence which he hath in the promises. For here (as also before) the name of David doth not properly ssgnifie the substance, but ●he quality of David, that is to say, David clothed and adorned with the promises of the kingdom. 
He maketh mention here of David because of the promises which were made unto David.  As if he said: O lord, I beseech thee, preserve and bless our kingdom: be thou present with us: be thou our shield and our defence. And this I do desire, not for mine own cause only, as though there were any worthiness in me wherefore thou shouldst grant me this petition: but I desire it in the trust of thy promises which thou madest unto my father David, when thou saidest that thou wouldst give a light unto the house of David, etc. And here have we both an example and doctrine set before us, that we also, when we pray unto god, should look specially unto the promises, as we have said sometimes heretofore.  
Moreover this place admonisheth us of the difference which is between the spiritual & the corporal promises. 
The promises are of two sorts, legal or conditional, and spiritual.  For the corporal promises have a condition as touching our works, joined unto them. So the corporal kingdom was promised to David with this condition: If his posterity should continued in the word & the will of the Lord, as in Moses it doth appear. But the spiritual promises are grounded upon no condition of men's works, but upon the only mercy & truth of the Lord Therefore, although the people of Israel were deprived of the kingdom & driven out of their land, yet notwithstanding the promise as touching the seed of Abraham, was not taken from them. 
2. King. 7.15.  For thus saith the text: Although I cast them out & viset them with scourges, yet my mercy I will not take from them. 
Esay. 10.23.  Likewise Esay saith: God shall make the consumption which he hath determined in the whole land. That is to say, God shall consume and destroy the people for their sins, & yet for his own mercy's sake he will preserve a remnant, out of the which shall rise a new people & a new church. So the promise in this place made unto the house of David, is conditional, as the end declareth in that the whole kingdom is destroyed, Notwithstanding this is also true which the Angel says, he shall sit upon the throne of David for ever. 
The error of the jews in that they see not the promises as touching their corporal kingdom to be conditional.  This contradiction can never be reconciled unless we make such a difference of the promises of God. And hereof rises all the error of the jews that they know not this difference. They see great and ample promises concerning their land & their kingdom: but they see not that they are conditional. And again: all those things which are promised as concerning the spiritual kingdom, they apply to the corporal kingdom. Hereof it cometh that they glory so much and conceive so great hope that their kingdom shall be restored. But it is an easy matter to judge how foolishly they are deceived. But we will return unto the Psalm.  
The cause why he maketh mention of David, we have declared to be the promises made unto David, for the which he desireth of God that he will not turn away the face of his anointed, that is to say, of the King, which was anointed by the word & commandment of God. 
The face of the anointed, what it is.  Now, the face of the anointed he calleth the presence of the King, or the kingdom given and ordained of God. As if he said: Preserve O Lord, thy people: maintain the justice, the judgements, the equity, the whole politic government of this kingdom, that all things may be done in due order: so that public peace be not troubled by sedition and civil discord, that discipline be not defaced and deformed by adulteries and other offences. For these things and such like do pertain to this kingdom. For to enjoy a kingdom, is not to enjoy a crown or a sceptre, but a godly ordered common wealth, in the which innocency may safely devil, and contrariwise sin and wickedness may be severely punished. All these things he prayeth for when he desireth that the face of the anointed may not be taken away.  
Now, the cause why he desireth these things is, for that this people had the word & the Church of God among them, which can not prospero and flourish, where all is full of murder, adultery, war and contempt of laws. So Paul likewise exhhorteth us to pray for Kings and Princes, that we may lead a peaceable and a quiet life. To this prayer do we also exhort those over whom we have charge. Why then do the wicked accuse us as troublers of the public peace▪ I am verily persuaded that if peace and quietness be maintained by any means, it is specially by the prayers of our Churches. For how should the adversaries pray? what should God give unto his enemies & the persecutors of his word? which are in deed utterly ignorant what true prayer is, or how they aught to pray.  Verse. 11. 
The Lord hath sworn in truth unto David, & he will not shrink from it, saying: Of the fruit of thy body will I set upon thy throne.  
We are entered (as I have said) into the second part of the Psalm, 
Policy serveth the Church, and the Church preserveth policy.  in the which he prayeth for the politic or corporal kingdom. For these two kingdoms, namely the politic and the spiritual kingdom, although they be far unlike, yet are they so joined together, that the one can not stand without the other. For where politic peace is lacking, there can no piety or godliness be maintained without great dangers. Again, where the word of God is not, there can be no end of errors, blasphemies and other impieties. Prayer therefore for politic peace and the common wealth, is necessary. Now, when the word is joined withal, the greater cause we have to give thanks unto God. And this prayer (as I have said) is also grounded upon the promise' of God. For in prayer we must ask nothing, but that we are certainly persuaded we may or aught to pray for, or may be obtained. Now, that we may be certain how to pray & what to ask, there is not only a commandment as touching prayer set forth unto us, but also a certain form of prayer, and the very words whereby we are taught how to pray and what we should pray for: and moreover certain causes expressed, for the which we may be assured that our prayer pleaseth God: As when we pray for the sanctifying of the name of God, the coming of his kingdom, etc. And here is also to be noted, that this promise is confirmed with an oath, that it might be the more sure and certain.  
This promise as touching the temporal kingdom, 
The wicked presume of the promises of God, and cruelly persecute the true church.  as it is great, so was it an occasion to many holy Prophets, of great affliction and cruel death. For as the promises of God in their right use do raise up and comfort afflicted and godly minds: so by occasion thereof secure and profane spirits beware proud & presumptuous, and through the confidence they have in these promises, they afterwards persecute the godly: as we may see by manifest examples in the Prophets: who, because they reproved the idolatries of the Kings and condemned their false and damnable worshippings, threatening the destruction of the kingdom and of the people, unless they would forsake their abominations & turn unto the Lord, were tormented and put to death as heretics, for that they seemed to speak against this and other promises. 
The argument which the wicked used against the Prophets  And in deed this seemed to be an invincible argument which they used against the Prophets: If God (said they) have promised that the sons of David should sit upon the throne of David for ever, it is impossible that the King should commit any such offence, for the which the kingdom should be destroyed.  

How the Pope hath abused the promises of God.  The kingdom of the Pope hath not so goodly and so glorious a pretence, and yet doth he also abuse the promises of Christ in like manner, to establish his tyranny, his idolatries and abominations. How doth he brag of this promise of Christ when he faith: I will be with you unto the end of the world? As though this pertained to the establishing of the Pope's tyranny. So that sweet consolation: The gates of hell shall not prevail, etc. afterwards become bloody and cruel, and was an occasion of death and destruction of many Saints, for that the Pope did apply it unto himself, and abused it for the stablishing of his tyrannical kingdom. For this was the only argument whereby they proved that the Pope being the head of the Church, could not err. Thus the wicked do abuse the promises (which God hath set forth to raise up the afflicted minds and consciences of his people) against the true Church. This was the cause why Amazia the Priest could not abide Amos the Prophet. 
Amos. 7.  In the mids of thy house (saith he) Amos hath conspired against thee. The earth could not bear his talk. For thus he says: jeroboam shall dye by the sword, and Israel shall be led away captive out of their own land. As though this had been a thing unpossible, and that the King might commit wickedness and do what he list without ehecke or punishment. Notwithstanding the end afterwards declared that this was a vain confidence, and that the prophet had said truly.  

The godly can not so raise up and comfort themselves with the promises, as the wicked do.  Thus the wicked do abuse the promises of God, applying the same unto themselves, whereas they belong to the true Church only, and so they become presumptuous and careless. They think not of their sins or of the judgement of God: but boldly & without all fear do persecute the Saints of God, as we see at this day in the papacy. So the true church is oppressed of tyrants, oppugned of false brethren, suffereth the contempt and hatred of the world, and in outward appearance is every hour ready to perish. Here it is necessary that the godly should raise up themselves with a trust in the mercies and promises of God: for to this end the promises are set forth. But they which should believe and comfort themselves with these promises, do it not: For the infirmity of the flesh will not suffer them: which Satan also increaseth in setting before their eyes their great dangers and terrors. Contrariwise the Church of the wicked, which for their sins aught to fear and tremble, presumeth, hopeth, liveth in great fecuritie and without all fear. So the Pope holdeth fast that promise with the which our Saviour Christ comforteth his Disciples when he saith: 
Matth. 28.20  I will be with you always unto the end of the world, persuading himself that Peter's voate, though it may be in danger, shall never be drowned. But the true church, to that which only these things are spoken, doth not so believe them, nor raise up itself with a trust and confidence in these promises as it should do. Thus in all times and ages the condition of the true Church hath been always one. 
The godly in perils and afflictions rest upon hope, when the wicked do despair.  Now, like as the wicked live in great hope, and comfort themselves marvelously so long as they are in prosperity: so when they are touched with adversity, they most miserably despair. But the godly continued and constantly endure in hope and comfort in all troubles and calamities.  
So this promise as touching the kingdom of Christ, was hindered many and sundry ways by rebellious people, by enemies and wicked Kings, until at the last the city and the temple were destroyed, the people carried away captive, and none left but plowmen and such as were of the basest sort. Now the word, the worship and service of God, the accustomed judgements, and briefly the Church, the policy, and the kingdom were go. Here what hope was left, that there should remain any posterity unto David, as this Psalm here promises? This promise therefore was necessary, that thereby the godly might be able to comfort themselves, that it was impossible for this kingdom to fall, before Christ the true seed of David should be revealed. Wherefore, when all things seemed to be most desperate, God raised up certain notable Prophets. He set up Daniel also among great and mighty Princes. Moreover, the time was appointed by the Prophet jeremy, 
jere. 29.  namely 70. years, after the which they should return into their land. The remnant of the royal stock, that is to say, of David was preserved even in captivity. Thus, although the kingdom seemed in outward show to be utterly forsaken, yet was it not forsaken, and the godly constantly continued in hope of deliverance, when the wicked despaired and miserably perished.  
In like manner do we believe and comfort ourselves at this day that Christ will defend and maintain his kingdom and his Church even to the end of the world, 
The promises are set forth for the comfort of the godly, that in their afflictions they should not despair.  though the Romish Antichrist triumph never so much, sitting in the temple of God, and exercising his tyranny as though he would utterly oppress the Church. For these promises God left with his Church, that in such necessity and dangers it should not be without comfort. Which promises, albeit the Church can not fully and perfectly believe, yet doth it not deny or reject the same. And Christ accepteth and commends our faith, although it be no more than a grain of mustard feed. This to know & this to teach, it is necessary. For the time will come (if we be not prevented by the later day) when Satan by his ministers, with might and main will attempt all the means he can to quench the doctrine of the Gospel. Here, although we also shall see the kingdom brought into captivity, and the Ark carried clean away, as the jews did, yet must we trust that God will give us Prophets, and that his Church (although it seem to be utterly forsaken) he will never for forsake. For the word of God, whose promise we have, aught to move us more than the present danger, seem it never so terrible. For if God, through much patience did preserve his Church under the Papacy: if he suffered many abuses, which blind guides and wicked teachers brought into the Church, if at the length, when all things were desperate and past all hope, he caused the light of his word to shine in the mids of most horrible darkness: why should we despair? The mercy of God is greater than heaven and earth, & is able to swallow up all errors, into the which the very elect, by false prophets, blind teachers and the iniquity of time are often times led.  
There is no man which would not wish for peace and quietness in the common wealth, and in the people obedience and godliness. So is it to be wished that in the Church there might be unity and concord, 
The Church is never with out dangers and afflictions, and therefore it hath need of the promises.  and that there might be no offence either in doctrine or life, that Princes and Magistrates would not hate or persecute, but like, love & embrace the word. Notwithstanding such a common wealth and such a Church may well be painted out of a cunning artificer, but in this world they could never yet be found. Wherefore let us not look to see the face either of such a quiet common wealth, or of so pure a Church. But herewith let us content ourselves, that the Church and common wealth, although they are not without great troubles and dangers, do not utterly perish: that there is some majesty in the common wealth, and in the Church pure and sound doctrine: and that there are some which magnify the word, use prayer, and frequent the Sacraments, although the greater part do the contrary. And to this end do pertain these consolations, that while all things seem to fall to wrack and ruin, we cast not away all hope and utterly despair.  
When I behold the miserable face of the Church at this day, 
The state of the Church at this day, what it is.  in that the Pastors and Preachers of the word are so neglected, yea so contemned and despised, thus I often think with myself, that the whole ministery, although there were no tyrants to oppress it, must needs fall even of itself. But we must more regard the promise of God, than all outward shows, seem they unto us never so likely. For behold and consider the histories of all ages, and you shall see that the Church hath been always oppressed & hidden through the tyranny of Princes, and through the lies and slanders of heretics. Moreover, the godly have never been without their temptations through the consideration of their sins and vexations of the devil. These things he that beholdeth, and still fixeth his eyes upon these evils, shall think that there is no church nor yet any God at all. But of such shows and outward appearances we must ground no judgement. For such a face the church you shall never see, in the which great offences, infirmities, and, as it were great diseases are not to be found. In deed it were to be wished that these things were not in the Church, and that there were such a face and outward show of the Church, as is described here & in other places, where it is compared to a beautiful spouse, in whom appeareth neither spot nor wrinkle. But such a Church outwardly you shall never see. For it is always oppressed of tyrants, vexed of heretics, exercised with afflictions both inwardly and outwardly, with disobedience, contempt, falsehood, dissimulation of false brethren, etc. In all these dangers we must hold fast this consolation, that the gates of hell shall not prevail against it, and go on forward with a valiant mind and Christian courage in teaching, in exhorting, in reproving, and in other duties pertaining to the ministery. If any be disobedient, perverse and obstinate, let them go, let them perish in their own sins, and let this suffice, 
Luke. 2.  that there are some unto whom Christ and the ministry of the Gospel is appointed for their rising again and their salvation.  
Thus did the holy Prophets which see the captivity of Babylon to be even at hand, and that the temple and the city should be consumed with fire. 
A consolation for the Church of Israel in the time of her captivity.  This was then the face of the kingdom which should afterwards be destroyed for ever. There was nothing now therefore wherewith they might comfort themselves, but this and such like promises made unto David, that of that fruit of his body God would set up the royal throne, & that even with an oath he had confirmed the same. And this is in deed a singular promise, in that he nameth and pointeth out a certain person, & suffereth not the succession to wander in an uncertain person. Abraham, Isaac and jacob had also a promise concerning Christ, but under an uncertain person if you respect the multitude of their posterity. But in this promise is a certain limitation, because there is one certain person named, to the end, that although the people should be all lead away captive, yet so long as the posterity of David did continued, they should comfort themselves with this hope, that the kingdom should never fail.  
This I think to be the cause why the genealogies, that is, the line of the kinredes and progenies of this people were so diligently observed and noted of the godly, that through this hope of the promise to be accomplished, the succession of the house of David might be sure & certain. For this family was as a certain star among the people, of whose posterity so long as they saw any remnant, they continued in hope of their deliverance by Christ, yea even in the captivity of Babylon, although it were most horrible. For even in this captivity, although they were without a kingdom, yet had they among them certain people of the royal stock, as it were certain sparkles of the kingdom and of the light of David, unto whom the eyes of the godly did always look, as unto a pledge of the promise' afterwards to be accomplished as touching Christ. Moreover in this captivity they had the word & the Prophets, Daniel, jeremy, Ezechiel, and (no doubt) many other. Now, so long as such people as were appointed to the kingdom and the priesthood were yet remaining, the kingdom was not clean forsaken or destroyed. Thirdly the number of the years was also limited, which being expired, their captivity should have an end. But the jews at this day have none of all these things. They have no kingdom, no people appointed to the kingdom, no certain number of years, neither yet the word or the Prophets. Therefore they are condemned with all their religion. And this calamity in the which the jews have lived ever since jerusalem was destroyed by the Romans, is no captivity, but a general destruction and desolation of that people for ever as Daniel also says: And after this shall be the end.  Verse. 12. 
If thy sons keep my covenant and my testimonies that I shall teach them, their sons also shall sit upon thy throne for ever.  
This promise is not general, 
Because the promise was conditional, therefore the corporal kingdom had an end.  for it hath a condition annexed unto it. There is a difference therefore between this promise and such as be without condition, as are these: The Lord said unto my Lord, etc. Again Give thy judgements unto the King, O Lord There the kingdom is promised unto Christ absolutely, but here it is not promised to the posterity of David but with this condition: If they shall keep the covenant of the Lord. So the kingdom was promised and given unto Solomon, but afterwards his stock was almost clean cut of in Ahazia, 
Reg. 2.11. 2. Chro. 22.  when only joas remained, & all the rest of the kings seed were slain by Athalia. This was the practice of Satan, to the end be might hinder the promise concerning Christ. Afterwards the kingdom came unto joas, who also was of the seed of David, & was preserved by the means of his sister, so that he was not slain of Athalia. Thus was the promise of the kingdom made unto David to endure for ever, but yet so that God threateneth destruction if they keep not his covenant. So was the kingdom at the length also taken from the posterity of Nathan and usurped by Herode a stranger, until the time came that Christ under the reign of wicked governors, was born of Mary the Bethlemite. Thus for sin one posterity was destroyed after an other by the malice of Satan, and yet the whole line and succession was preserved even unto Mary.  
To consider these things it is very profitable, namely how the kingdom promised unto David, came unto his son Solomon, but yet for sin it was taken from him again. The same happened unto Nathan, & yet notwithstanding God reserved a little spark, out of the which this kingdom should afterwards shine & mightily increase. And these things were done to bridle our presumption. Such is the promise also as touching the church: I will be with you unto the end of the world. But here is a condition joined withal, that is: If you walk in my ways. For whoso neglect the word, those doth God also neglect and reject, and raiseth up others which shall be his Church. So says our Saviour Christ: God is able of these stones to raise up children unto Abraham. 
Matth. 3.9. Luke. 3.8.  For whereas the promise was made unto Abraham, the Pharisees, because they were the children of Abraham, thought they should undoubtedly be heirs of the promise. This confidence made them bold to live carelessly and without all fear of God. Therefore, says he, it is certain that the children of Abraham shall be heirs of the promises made unto Abraham: but if you will be careless and will not obey the commandment of God, I say unto you, it is an easy thing for God to reject you, and of the very stones to raise up a posterity unto Abraham. So this promise dependeth wholly upon the condition, to bridle and beat down our presumption.  
The covenant is the promise of mercy through Christ. The Testimonies are the will of God revealed unto all ages by Moses and the Prophets. Wherefore he requireth faith, and then obedience unto the law. And here is to be noted that he addeth: Which I will teach them. For he will be the teacher and he will be herded. He will not that the councils should be herded, 
The Church is the Church under this condition, if it follow the word.  or such as teach that he hath not taught. So we say also of the Church, that where so ever the promise of God is believed and his word obeyed, there is the Church. But they that do not believe, brag they of their glorious titles, their holy vocations, and such like, never so much, are rejected of God & no members of the Church. For who would believe the Pope because he is the Pope? And yet for this only cause he will be believed: & no man may ask whether the things which he teacheth be true and sound: but he will have men simply to believe that that holy sea can not err. Against this who so ever dare once open their mouths or examine his decrees by the word of God, are drawn and haled to all kinds of torments. Like as therefore the jews taught and defended their errors and impieties by the authority of their Kings upon whom this promise seemed to be grounded: even so in all ages is the false church wont to do. But we answer that in deed the promise is true, and yet is it conditional: namely, If you keep my covenant and my testimonies. For God did not so anoint the Kings, that they should do what so ever seemed good in their sight, or what so ever they ordained or taught, 
The kings of Israel.  God would approve because they were kings and the anointed of God: but he addeth: If you keep my covenant. So in the new Testament it is a true saying: He that heareth you heareth me: but yet not generally to be understand of all those which teach in the Church. For some teach not the word of Christ, but their own word. This word God willeth not to be herded, but commandeth that it be not herded, when he saith: Take heed of false prophets.  
So Moses in deuteronomy commandeth that the king should never lay the book of the law out of his hands, 
The commandment given to the kings in the old Testament.  but should exercise the same continually in reading, in learning and in practising the same. If this commandment was given to the Kings under the law, what shall we then think of the word of the new Testament? In vain shall the Pope and his Prelates here glory and brag of the councils, the fathers, the Church, the dignity which they have so many years usurped. All these are so far to be approved and believed, as they teach according to the rule of the holy Scripture. For the Church, which hath authority from God, is that only and alone which followeth the voice and the word of the Lord  
Moreover, 
Few use their authority rightly.  we learn by experience, that nothing is more common amongst men, then to abuse the authority and power committed unto them, & very few there be which do rightly use their authority either in the Church or in the common wealth. The cause is, for that the greater part serve their own affections, their own lusts and pleasures, and while they should rule others, they suffer themselves to be ruled and governed of Satan. Hereof cometh it, that we see the Pope, the Bishops, yea the whole Papacy to have no care of the word, nor love to the word at all: but are wholly given over to seek theor own glory, dignity, wealth and pleasure. Wherefore their authority bindeth not us, although it were the authority of an Angel from heaven: but with good conscience we departed from them, jest we should be disobedient to the high authority and Majesty, which is God himself. But if the Pope with his Prelates would not resist and persecute the doctrine of Christ, if with us they would believe & teach that we are justified by the only price of the blood of Christ, and would not teach men to make merchandise of their own merits and works, we would gladly acknowledge their authority. But since they manifestly impugn the word, since they defend their impieties and abominations with extreme cruelty and tyranny, we do not only reject and contemn their authority, but we say as Paul saith, that they are accursed.  
It is a common principle amongst the popish Doctors, that the Pope is above the word and the Scripture, and that in the law of God he may dispense as pleaseth him. But God giveth no authority unto man above the word. So should he set man, that is to say, dust and dung above himself: for what is the word, but God himself? This word they that honour, obey and keep, are the true Church in deed, be they never so contemptible in the world: but they which do not, are the church of Satan and accursed of God. 
All states of men are subject to the word.  And this is the cause why it is expressly set down in the text: The testimonies which I will teach them. For so will God use the ministery of teachers and Pastors in the Church, that he notwithstanding will be the chief Pastor, and all other ministers and Pastors what so ever, yea the Church itself shall be ruled and governed by the word. Amongst the people of Israel the Kings and Priests glorying and vaunting of their vocation, thought they might do what they list. So the Pope and his Prelates at this day will not be subject to the authority and rule of the word & the Scripture. For the evil conscience which the Pope hath, doth always cry out and witness unto him that the holy Scripture is the word of God, and therefore will be against him, & utterly condemn him. Wherefore there is no prison which he more hateth and abhorreth then the word of God.  

The condition is added because of the wicked & presumptuous.  This conditional sentence is here set down because of the wicked, that they should not take upon them an absolute power contrary to the word. For there is no absolute promise, but that which pertaineth unto Christ, which says not with a certain condition, but generally and absolutely, that Christ should come of the seed of Abraham. Now, whereas the corporal kingdom did endure until this promise as touching Christ was accomplished, it was so established by the word, that notwithstanding it had a certain condition annexed unto it. Therefore many wicked Kings, with all their families neglecting this condition, were utterly destroyed, and others succeeded them: so that the temporal kingdom endured after a sort, until the most holy one, the King of Kings came, who hath continued this kingdom until this day, and shall do for ever. This condition therefore is added to beat down proud and presumptuous spirits. And if he said: This promise as touching Christ will I accomplish, and will undoubtedly establish the throne unto my servant David: but do not you, which in the mean time sit in this throne and govern this kingdom, presume of the promise, and think that you can not err, or that God will wink at your errors, and not rather condemn and severely punish them. Therefore either govern your kingdom according to my word, or else I will root you out and destroy you for ever. This promise he now amplifieth and setteth forth more at large.  Verse. 13. 
For the Lord hath choose Zion, and loveth to devil in it, saying:  
This is an amplification of the promise. As if he said: You have that promise. But do your endeavour, that you may become righteous and keep my covenant, showing yourselves obedient unto my voice. Then shall this kingdom endure and I will dwell with you, and will replenish you with all manner of blessings both corporal and spiritual.  
Here, of a singular purpose he useth the same word which Moses used Deut. 16.26. In the place which the Lord thy God shall choose to place his name there. For at the beginning there was no certain place appointed wherein the tabernacle should remain, but it wandered, not only from place to place, but also from tribe to tribe, as Ephraim, Manasses, Dan, etc. Moreover by this word, 
God chooseth a place for his service: therefore we may not choose it.  hath choose, he overthroweth all kinds of worship, and religion of man's own devising and choosing, whereof there was an infinite number among the jews. For thus they thought: If it be lawful for the Priests to carry the tabernacle from one place to an other, why may not we also do sacrifice in more places than one? This was plain and gross idolatry. For seeing that God did bind himself to the Mercyseat by his word, namely that there he would be, and there he would be found: therefore it was idolatry to believe that he was any where else, or to seek him in any other place. Therefore, when the people did devise or choose any kind of worship which God had not choose, we see how sharply the Prophets did reprove them. For there is nothing which God so much detesteth, as to admit or appoint for the service of God, that which he hath not commanded. Wherefore election or choice belongeth not unto us: but we must yield obedience to the voice of the Lord. Else shall that happen unto us which jeremy threateneth: That they have choose will I reject. These things destroy and confounded the inventions, the devices and devotions, the false and counterfeit religions which we have seen in the Papacy. For whereas some gave themselves to this order of religion & some to that: whereas they had certain days of abstinence, certain meats, certain Saints to call upon, and such other like, if you ask who commanded all these things, their own conscience will constrain them to answer that they were in deed of their own choosing and their own devising. But this is to serve not God, but Satan. For God is not served but when that is done which he hath commanded. Wherefore election or choice (as I said) pertaineth not to us, but to God alone: but obedience belongeth to us, so that what God hath commanded, that must we do.  
Moreover, the word of Choosing beateth down all confidence and presumption of works. For if he should say: I give unto you Zion for a reward, or this do I to requited or to recompense you, it were as much as if he said, this do I in respect of your desert. But when he says: I have choose Zion according to mine own will, he showeth that he doth it without all respect of merits: 
If God do choose, then cometh it not of our merit.  so that he both condemneth all counterfeit religion, and all confidence of merit. For voluntary worshippings and choose religions pertain to the devils divinity. And it helpeth us nothing, that they are choose of a good intent. For there is no good intent which is grounded upon our own judgement, 
Not good intent but that is grounded upon the word.  and not upon the word of God, which aught to be the groundwork of all good intents. For he only intends well, which knoweth that he is constrained to do this thing or that by the word of God. This word who so hath not, although he seem in all things as holy as an Angel, beware of him, and avoid him as a deadly poison. This is a most certain and infallible rule for us to follow (which if we do, we shall never be deceived), if we demand whether God hath required of us or commanded this thing or that. For he approveth nothing as good in his sight, which he hath not choose. And this briefly as touching the word of Choosing, I thought good to note.  Verse. 14. 
This is my rest for ever: here will I devil, for I have a delight therein.  
This is a singular promise, and such as God never made in any other place. Hereof Esay and the other Prophets seem to gather, that jerusalem should endure for ever, that is, until the Messiah should come, who should make of a temporal, an eternal jerusalem: As also the Angel saith unto Marie: that Christ should sit upon the throne of his father David for ever. And here mark the sequel of this promise. jerusalem at this day is destroyed and go, and yet this promise doth plainly show, that this shall be the seat of the Lord for ever. Wherefore it followeth, as an infallible consequence, that he is come which hath established this kingdom for ever. For whereas it was destroyed in the captivity of Babylon, yet notwithstanding there were certain remnants reserved: The time also was appointed how long the captivity should continued: And moreover, there were yet both Kings and Priests remaining amongst them. But now there is none of all these things, as before we have declared.  
This is therefore a notable promise, that this jerusalem shall be the seat and throne of the Lord for ever, and shall never be abolished. The jews presuming of this promise, did crucify Christ, and committed all iniquity. For they thought it not possible that jerusalem should be destroyed, because of the promise which it had, that it should remain for ever. But we have herded that these things were promised conditionally: to wit, If they should keep the covenant of the Lord and his testimonies. jerusalem therefore continued unto the coming of Christ. 
jerusalem was destroyed: notwithstanding it was builded up again by Christ to remain for ever.  Afterwards it was plagued for sin, as other wicked cities and kingdoms were. In like manner the Prophets do certainly promise' that the Gospel should come out of Zion and a new kingdom of Christ out of jerusalem. Notwithstanding they say, that this jerusalem should be greater than the whole earth, and the walls thereof should be the ends of the earth. These things can not be understand of the corporal jerusalem, which notwithstanding was the first occasion of the beginning of the kingdom of Christ: but after wards it was horribly destroyed: like as also the wicked sort of David's posterity were rooted out: but the godly remained until Christ was born.  
Moreover, it is evident that this election and choosing began under David: For before that time the city of jerusalem belonged to the jebusites: but under David it was choose by the promise of God to be a city for the Kings and Priests, in such sort, that like as before the people of the Priests did not wander from tribe to tribe, but were always certain: so the people and successions of the Kings should not now uncertainly wander as the judges and the Princes did, which continued not in any certain tribe, and here again he useth the word of choosing, to confounded the presumption & confidence of merit which was so grounded in their hearts, to the end they might understand that this city was appointed by the good pleasure of God to be a seat and harborowe for religion and policy. 
The jews presumed of their own merits.  For this devilish vice was peculiar unto the jews, that they gloried in their merits, their service and ceremonies. For this cause Moses also sharply reproveth them, and warneth them that they should not think they had obtained these great benefits through their own righteousness. Not for thy righteousness (says he) hath the Lord brought thee into this land. 
Deut. 9 The presumption of the Papists.  This devilish presumption we see also to be in the Papacy: but much worse than it was amongst the people of God. For they used that worship & service which was commanded of God. But in Popery there is nothing but man's inventions, which are the worshipping of idols.  
Now, whereas the Lord promises that he will devil in jerusalem, this seemeth to be but a small matter. 
It is a great benefit of God that he hath appointed a certain place for his service.  But we must look to the Majesty of the inhabior, and then the place, be it never so base and contemptible, shall become glorious. For this did the word promise, that he whom the heavens could not comprehend, should be found in jerusalem. This is therefore a singular promise, when men may know and enjoy a certain place wherein God may be found, that they wander not in the imaginations of their own hearts, every man choosing unto himself a God, or a place where he may serve God according to his own fantasy, as jeroboam did, which is horrible idolatry. Wherefore it is the great mercy of God that he hath appointed a certain place for his word and his whole service, 
jerusalem called the holy city, & why.  to the which place the Scripture attributeth this excellent name and title, that it is called the holy city: not for the holiness of the people inhabiting the same, but for the holiness of the Lord sanctifying all things by his word.  

The glory of the Church of the new Testament.  This glory hath the Church of the new Testament also, in that she hath for her head, not the Pope, (as the wicked Papists do most wickedly affirm): but Christ sitting at the right hand of the father, who is present with his word & Sacraments. This is an inestimable glory, which dependeth not upon our righteousness, but upon the great mercy of God accepting, approving and commending all things that we do for Christ his sons sake our head.  
But the city of jerusalem found Satan her deadly and cruel enemy in this respect also, 
Satan a continual and a cruel enemy to jerusalem.  because it was as it were, the workhouse of God, in the which he daily exercised and wrought all manner of holy works, blessings & benefits for his people. Yet was it of God notwithstanding marvelously preserved, to this end that his people should not be uncertain where he would be found, worshipped and herded. And here again we are admonished, that all these things come of gift and not of merit, of mercy and not of works. For he hath choose unto himself this rest, & it hath pleased him to devil in this place. So it cometh not of our desert that we enjoy the Gospel and other great blessings of God. All these are the gifts of God, through his great mercy and goodness bestowed upon us for Christ's sake.  Verse. 15. 
Her victuals I will bless, and will satisfy her poor with bread.  
This word victuals signifieth properly a prey. 
Why the Scripture calleth our food and sustenance a prey.  But why doth the Scripture so call the sustenance whereby we live? Even for the same cause for the which Christ calleth it our daily bread: So that, like as beasts do daily follow their prey and find it, they sow not, they labour not, but by pray they attain all that they have: Even so should we not heap up that through covetousness and incredulity, which may serve us for many years, but should daily look for and receive at the hands of the Lord, that which is daily offered unto us, (employing our labour notwithstanding as a mean to attain the same) & therewith be content, as the beast is when he hath obtained his prey. For covetousness & incredulity is not content with present benefits, although the Lord do never so faithfully promise' to feed us, and give us all things necessary for this life. Thus the Scripture properly & very aptly calleth our food and sustenance a pray which cometh unto us taking no care, but labouring & leaving the care unto God, as our Saviour Christ teacheth us, Matt. 6. who commandeth us to labour and diligently endeavour to do that belongeth to our vocation: for of the Hebrews that is counted labour which every day hath and bringeth with it. But withal he commandeth us to take no thought for worldly things, but to leave all carefulness unto the Lord who promises that we shall no more lack than the birds and other beasts do, which have that is sufficient, and yet labour not nor make provision for the same. For this is not the end of our labour, that in this life we should still seek to enrich ourselves and never be satisfied. For although we have the treasures of this world, yet with this life we must forsake them. And like as this life is not certain, but is as a pray, which we so long enjoy as it pleaseth the Lord: even so is the portion of our sustenance but, as you would say, a snatch, wherewith we must be content to live, and not be careful for the time to come. So doth this word condemn all faithless carefulness and careful incredulity, wherewith notwithstanding we can nothing prevail.  

A saying of Cyprian worthy to be remembered.  Cyprian hath a goodly saying to this effect and worthy to be remembered. Christians (says he) which have forsaken this world, do so little care for earthly things, that they ask no more but food and raiment. For their hearts are fixed upon the eternal treasures of the world to come. They seek to live but from day to day, as strangers having here no continuing city, but looking for one to come. And good cause there is why that Disciple of Christ should desire no more but for the present day, which is commanded not to be careful for to morrow. For it is an absurd thing that we should desire to live long in this world, which pray for the speedy coming of the kingdom of Christ.  

Bread what it signifieth.  That which followeth: & her poor I will satisfy with bread, is a phrase or kind of speech well known. For bread the Hebrews are wont to call meat and drink, like as we call victuals whatsoever pertaineth to our food and sustenance. These things he promises, but to the poor: for so he calleth his people. For he seethe the condition of his Church to be such, that in the mids of the riches and wealth of the world, it only hungereth & thirsteth. The poverty of the Levites was exceeding great until they aspired to honour and dignity, as also our Prelates do. For Satan so ruleth in these matters, that he never ceaseth to oppress the ministery as much as in him lieth, with poverty and contempt. This many not contented to bear, do fall so far, that rather than they will lack, they will teach the things that please men, that so they may attain to wealth and dignity.  
The godly must therefore hold fast this promise: that the Lord says he will give bread unto his poor. For both these things shall come to pass, that they shall have bread, and yet they shall be poor. And why? Because the kingdom of Christ is not of this world. Let those therefore which are of the ministry, and are the principal part of this kingdom, be content to suffer reproach, hatred and contempt, or else let them be no ministers. For the inheritance of this world is not promised to the godly, but the assured and everlasting inhertiance of the life to come. Wherefore Christ calleth the poor in spirit, blessed and happy, which notwithstanding must suffer many calamities. On the other side, those that abound in wealth and are full, he calleth miserable and unhappy, because the time shall come when they shall weep. Wherefore let us thus make our account, that if we will be the people of God, we must in this life content ourselves with those things which are necessary for the back and the belly. All other incommodities let us patiently bear and overcome in hope of the glory which shall be revealed upon the sons of God.  Verse. 16. 
And will clothe her Priests with salvation, and her Saints shall shout for joy.  
This promise is far more excellent than that whereof we have now spoken. 
Temporal incommodities of the Church are recompensed with spiritual benefits & blessings.  For here God promises that he will so govern the Pastors and Ministers, that they shall be pure & holy through the word and have a good conscience. If we would compare these things with that small defect of corporal things, we should bear it much more cheerfully and patiently. When I was a Monk, I lived in most miserable darkness and infinite snares of conscience: where through the multitude of men's traditions, sin brought forth sin. I was bond against nature to that impure and incestuous single life. Here, if a man should have asked me what I would give to redeem the quietness and peace of conscience, and those inestimable graces and glory which we enjoy at this day by the word and the spirit of God: I would humbly have cast down myself prostrate upon the ground & given my life gladly for this only quietness and liberty of conscience in Christ.  
But now, when we are clothed in deed with salvation through great and assured promises of the forgiveness of sins and eternal life, we forget these spiritual riches, and we complain that we are not made Kings and Princes in this corporal life. We do not prefer our eternal and spiritual glory before these transitory and corruptible things. And what a foul ingratitude is it, so to be offended with this external poverty, and not to joy and rejoice rather in these inestimable treasures of the spirit? Who would not rather having these gifts of the spirit, beg his bread from door to door, then enjoy the riches and treasures of all the Prelates and the whole kingdom of the Pope? Whom we see in this wealth of the world, because they are enemies to the word, to be most desperate and damnable: For they are without remission of sins, hope of eternal life, the knowledge of Christ, and all the heavenly benefits and blessings, which we by the word do so plentifully enjoy. Wherefore if we be never so poor, afflicted, vexed, full of anguish and heaviness, contemptible and abominable in the sight of the world, yet let us comfort ourselves with this, that we have the treasures of the kingdom of heaven, that by faith in the word we shall have the victory over sin, death and hell, and that we are wholly clothed with salvation. How many were oppressed with desperation before this happy age wherein we live? But if they had had this knowledge of grace and these consolations which we now have by the word, would they not, think you, have sustained the loss of all the riches in the world and all worldly felicity? For when a man feeleth the wrath of God and desperation, then infinite riches and treasures are nothing esteemed. What doth knowledge, learning, wisdom, what do possessions, kingdoms and dominions then avail? All these things who would not gladly forsake and cast away, that only he might have his conscience quieted and at peace with God?  
Wherefore Paul very aptly calleth the knowledge of grace, an absolute or a full perfection, because all good things are contained in this knowledge. 
A singular consolation against poverty and contempt.  For if we live here by begging our bread, is not this well recompensed in that we are nourished with the food of Angels, eternal life, and Christ himself? Who so favoureth not these things, let him seek for a cardinals hat with the ministers and soldiers of Satan. Let him seek the wealth, the riches and glory of this world. As for me, I seek other riches, which I esteem above all worldly wealth and treasures. Thirty years ago, if I had had the true knowledge and understanding but of one Psalm, I should have thought myself to be a God: for then all things were full of gross ignorance, horrible abominations and all kinds of idolatry. But now, when the Lord hath opened unto us, as it were a flood of heavenly wisdom and knowledge, we are unthankful and become so worldly, so fine and so delicate, that we will lack nothing that the world hath. 
God & mammon can not dwell together.  But Esay saith, The bed is straight, and there is no place for both. Albeit the things we do not condemn: for they are the gifts of God, and therefore let those which have them, being lawfully got and in the fear of God, 
Esay. 49.20.  use them with thanksgiving and without offence: and let those, to whom they are not given, bear their want and necessity with christian patience and without grudging: 
Philip. 4.  As Paul saith, that he is able through Christ to do or to bear all things, to abound and to lack, to be full and to be hungry, to be praised and to be dispraised, etc. and that because we have a kingdom in heaven, and we look for a Saviour, who hath begun to give unto us these things by the word and Sacraments: And if he leave unto us no more but the ministry of the word sincere and sound, we care not much for all other things.  
This is therefore a singular promise and consolation, that the Church and the word shall endure to the end of the world, not by the counsel or wisdom of man, but by God himself clothing his ministers with salvation. Albeit therefore that under Achas and other ungodly Kings all things were full of idolatry, yet were there certain Prophets by whom the word was preserved. And in the time of Christ the blindness of that nation was incredible, and such as (I think) never was before. Notwithstanding there was Anna and Simeon which then acknowledged and preached Christ. This is in deed the great work of God thus clothing with salvation, that is, with his mighty and victorious word, with his true and holy worship, his ministers, that out of the mouths of men our salvation and our glory may be herded. This is a far more excellent clothing than were those aaronical garments of Moses, that the Pastors and Preachers of the Gospel are furnished and adorned with the words of salvation and the doctrine of truth, whereby they may be able, not only to instruct the people committed to their charge, but also to confu●e and confounded the adversaries. For to this end serveth the garment and the clothing of salvation, that is to say, of victory which is obtained by the pure word and holy ministery.  
The second part of this promise is, that he will give success and fruit unto the word: to wit, that so many as hear these Priests, these Pastors and Preachers and believe the word, are sanctified and their hearts are replenished with peace and joy: they faithfully trust in God, whom they know to be well pleased with them, 
The peace of conscience is an inestimable gift of God.  and of whom they believe that they are beloved. This peace of the heart is our kingdom of heaven which we have in this life. For it is an incomparable treasure: in comparison whereof all the kingdoms and riches in the world are but dirt and dung. So the Psalm joineth these two things together, that by the Preachers and Ministers he will give his mighty and victorious word and faith unto those that hear them, that so all may be saved, and with joyful heart may praise and magnify such a gracious and a merciful God.  

The spiritual blessing of the Church must not be esteemed according to the outward show and face thereof.  He that beholdeth the outward show and face of the Church, will judge these things to be false and far otherwise. For these words are spiritual, and must not be understand according to the flesh. For if a man follow the outward appearance, he will rather judge the Pope and the ministers of Satan to be clothed with salvation. For they triumph in great security even when they think and speak those things which are most contrary to Christ and the true Church. On the other side the Christians or the true Church are afflicted, vexed, tormented within and without of Satan and cruel persecutors. No man will think these things to be salvation or joy, but miseries and perpetual calamities. But turn thou thine eyes away from the outward show and appearance, and behold that Majesty which speaketh to thee in the word and promises to be merciful unto thee. If therefore thou be in the favour of God, if he hate thee not but love thee, if he cherish and defend thee, I pray thee, what are all the calamities in the world? Are they not all, be they never so terrible and intolerable, swallowed up in that bottomless sea of the infinite and unmeasurable mercies of God?  Verse. 17. 
There will I make the horn of David to bud: I have ordained a light for mine anointed.  
He continueth in the promise of the kingdom & the priesthood, 
A promise concerning the defence and preservation of the Church.  that not only the salvation and joy of the Priests and the faithful people should be defended against fantastical spirits which that nation was never without, but also that this kingdom should be defended against outward enemies and other nations abroad, and at home against seditious people. For like as amongs the Levites there were many fantastical and heretical spirits: so in the other estates there were also many seditious heads, as the histories do show. How many had Saul which would not acknowledge him for their King? After that Saul was killed and David was saluted and taken of the tribe of juda for their King, 
2. Sam. 2.10.  all the rest of the tribes forsook him and followed Ishbosheth the son of Saul. This dissension endured seven years and six months as it is declared 2. Samuel 2. Now who knoweth not what storms of seditions and battles David afterwards suffered in the kingdom? Again, after the death of Solomon this kingdom was vexed with infinite seditions by wicked jeroboam. Against these enormities the Psalm armeth and confirmeth the people, and promises that the horn of David shall endure, being exalted and established by the Lord himself. Such was the condition of this kingdom, that the pure and holy Priesthood Satan corrupted by sects and schisms, to overthrow the sound and true doctrine of the word: and in the civil government he stirred up rebellious and disobedient people. Thus Satan rageth with lying and falsehood against the spiritual kingdom, and with murders against the politic government, that offences of lying and murder might no where be lacking.  
Wherefore, as this kingdom must not be esteemed and judged according to the outward face thereof (for then it shall appear to be a weak, 
The outward show & face of the Church.  a seditious and a miserable kingdom): so the Church hath also certain promises of peace: but yet so, that for the most part it is vexed with offences, with persecutions and other afflictions. Wherefore we must rest in the greatness and the excellency of the promise, in the Majesty of the word, and in the authority of the promiser, who hath promised salvation, but yet so notwithstanding, that in the common wealth there shall remain seditious and rebellious people, and in the Church heretics and sectaries. Here have we need to be of good courage and comfort, assuring ourselves, that if we were of the world, the world would love us. If we would flatter the Pope and teach the things that please him, he would love us, he would not persecute us, he would not throw out the thunderbolts of cursing & excommunication against us as he doth. They therefore which will be of the true Church, must prepare themselves with a valiant mind to bear and overcome these offences, resting upon the promises of God, which do wholly consist in this, that he is and will be loving and gaatious unto us, that he will never leave us comfortless, and that the enemies of the word, rage they never so furiously, shall not prevail against the Church, because the Lord hath promised that he will there make the horn of David to bud. Some do understand that by this word [to bud] Christ, in whom the kingdom of David is truly established, is covertly bear shadowed and signified. Against this interpretation I will not greatly stand: and yet I rather rest in the simplicity of the letter, which seemeth plainly to promise' unto David a certain place and posterity. The name of budding he useth here, to signify an increase: and to increase is to be preserved. So the Church buddeth and increaseth (although outwardly it seemeth to be diminished and defaced) because God preserveth and increaseth it daily by his word and his spirit. The sense and meaning than is this, that God will bless, defend and preserve the horn of David, that is to say, the kingdom, the strength and the power of that nation. For here he would specially notify the person, to this end that the posterity might be certain of the house, of the person and of the place of this kingdom.  
That which followeth: I have ordained a light for mine anointed, is an hebrewe phrase: which kind of speech we also do use: As when we say that john Hus was the light of the Church of Bohemia. Leonard Kesar, for his singular confession of the faith, and constancy in the truth of the Gospel, was the light of Bavaria. This manner of phrase is used also 2. Samuel 21. That the light of Israel be not quenched. And in the 2. Chronic. 21. as touching joram. For God would not destroy the house of David, because he had promised to give a light to him and to his children for ever: For joram was the last of the posterity of Solomon. They that reigned after him, were of the posterity of Nathan, which at the captivity of Babylon, when the City was destroyed and the King in captivity and bands, seemed to be utterly extinguished. But the Lord chastised both the place and the person: he neither changed nor rejected them. Again, at the birth of Christ the kingdom was translated from the stock of David to the Maccabees and the Romans. Wherefore as touching the outward appearance, this light was utterly quenched: but to the spiritual man and to the eyes of faith, it was yet glorious. For there were certain people remaining of the tribe of juda, of whom afterwards Christ was born. Wherefore he calleth the preservation of the kingdom, a light: but in respect of the thing itself, and not of the outward show: for thereby it seemed that both the place and the person were clean go: for God through idolatry and presumption was constrained to destroy them. So the kingdom was taken from the tribe of juda. Then came Christ, who builded a new jerusalem which shall remain for ever.  
There is also a certain vehemency in this word: 
To prepare a light, what it signifieth.  have prepared: for it signifieth that this kingdom was defended, not only against all enemies and conspirators at home and amongs themselves: but also against all the devils and the gates of hell, even to the coming of Christ. Yet notwithstanding the history showeth how it was humbled through many calamities and afflictions. Likewise we have a promise as touching the Church, that it shall continued unto the end of the world, and that the gates of hell shall not prevail against it: and yet who knoweth not how it hath been humbled, oppressed and in a manner abolished under the Pope? There was taught and worshipped, not Christ, but the virgin Mary, the Apostles, etc. So that according to the saying of Christ, except the Lord had shortened those days, 
Mark. 13.20  no flesh should have been saved. Wherefore we must regard the Majesty and power of the promiser, more than all the offences that either the world or the devil can raise up against us: and let us not be discouraged when the Pope with his curse, and the world with the sword do rage against the Church. For although the Church neither in number nor in power be like unto the adversaries, yet shall it endure and the adversaries shall perish. 
1. john. 4.  For he is greater that is in us, than he that is in the world: and the word, because it is the eternal power of God, shall easily overcome Satan and all the furies of hell.  Verse. 18. 
His enemies will I clothe with shame, but on him his crown shall flourish.  
Not the King of Babylon, not of Syria, not of Edom, not of Moab, not of egypt, briefly no enemy shall prevail against this kingdom: but this kingdom shall stand unmovable and mightily established even unto Christ, and the enemies of this kingdom shall be all clothed with confusion. This light shall never be quenched until he come which shall fulfil all things. This throne, although it be never so contemptible and odious to the whole world, shall remain in glory, not only before men, but also before the world. Neither could Satan yet ever bring to pass (although with all his force, power and policy he hath continually attempted it) that the posterity of David should be extinguished before Christ should be born. To these promises, as unto a sure staff, yea as unto a strong rock, the Saints of God have always leaned in great calamities, wherewith Satan exercised this people to the end he might hinder the promise concerning Christ. And in deed Antiochus, above all other laboured with main and might, to root out and to destroy this people for ever. But, as the Psalm here promises, because he was an enemy to this holy nation, therefore he was clothed with shame and confusion.  
But on him his crown shall flourish: That is to say, although the crown of David often times shall seem in outward appearance to decay and perish: yet by a secret and a divine power it shall be renewed, plenteously fructify, and gloriously flourish. But the truth of this promise rests in Christ, of whose kingdom there is no end. For upon his head hath flourished a crown which could never decay as the crowns of worldly Princes do. For the crown of the son of God is far otherwise: to whom all power is given both in heaven and in earth. 
Matth. 11.  In the mean time the Lord preserved this temporal kingdom, until that was accomplished in the person of his only begotten son, which he would signify under those shadows and figures. But because this external kingdom of David was of this world and earthly, therefore was it but temporal and for a tyme. But the kingdom of Christ, because it is not of this world, but heavenly and spiritual, is eternal and shall endure for ever.  
This Psalm containeth a prayer for the preservation of the word, and public peace: For this must we specially desire in our prayer, except we will be found unthankful. Moreover, we must not be offended when we see that the common wealth is disquieted through the disobedience of the people or wickedness of the Magistrates: or the Church vexed through false brethren and heresies. For thus will it be and no otherwise, that where so ever the word, joined with public peace and concord, is found, there Satan that lying and murdering spirit will always go about to trouble them both. And this is the cause of seditions, of wars, of sects and heresies. Wherefore we must be well armed, that seeing our adversary sleepeth not, we may valiantly oppose ourselves against these offences, and think that they are certain warnings, and often times also rods or punishments which God sendeth to amend us, and not to destroy us. Our sins have deserved more grievous punishments. Better it is therefore to be afflicted of the wicked world, then to be condemned and perish for ever. God be merciful unto us, and turn from us that we have so justly deserved.   

The .133. Psalm. Behold how good, etc.  
In this Psalm the Prophet commends love and concord in both the kingdoms, 
The argument of the Psalm.  corporal and spiritual, but specially in the spiritual kingdom, and for the same he giveth thanks unto God. For this is not only a singular gift of God when there is unity in the Church and quietness in the common wealth: but it is also the fountain and headspring of inestimable benefits and blessings. 
David had learned by experience that there is nothing better than peace and concord▪  Here peradventure you will ask where David learned that these are so excellent and so profitable things. But he which marketh the history of David, shall easily perceive that the masters of whom he learned this knowledge, were Saul, Doeg and other monsters in the Court of Saul his predecessor: also Absalon, Achitophel and such like: that is to say, David by many temptations and by long experience did learn; that nothing is better than love and concord. But they which have not felt that David did, do think that nothing is better than dissension & discord, according to the proverb: War is sweet to those which have not tried it. For young men, which are yet full of ho●e and youthful blood, think nothing more excellent than the glory of war and victory, whereby they may win praise and fame. These carnal motions and affections afterwards are easily quenched when men have felt the calamities both of themselves and there's. But before the calamities be known and felt, the commodities of peace are not known unto the world, and so war is sweet and pleasant to those which have not felt the miseries thereof: as the histories do witness, wherein we may see that often times seditious heads have complained of peace, saying that in rest and quietness men be come sluggerds, cowards and dastards. Therefore they desire war as an increase of glory and occasion to set forth their manhood and courage.  
This poison is rooted in our nature through original sin, that those things which are most excellent and necessary, we loath and shun: and those things whereby Satan seeketh our destruction, we greedily desire, according to that dutch proverb: Men often strive and take great pains to bring themselves into misery and danger. 
Prove. 20.14.  It is nought, it is nought, saith the bier. For the minds of men do commonly mislike and loath the most excellent things when they have plenty and are full thereof. Wherefore it is an enestimable gift of God, to have peace both in the Church and in the common wealth. 
A great gift of God, to understand and to acknowledge the gifts of God.  And this is also a singular gift, to acknowledge that it is a gift. For how many do we see amongs the enemies and persecutors of the Gospel, which have an outward and worldly peace, and yet they enjoy not this gift? For in the midst of this quietness their minds be unquiet, and they have no rest nor inward peace, while they being inflamed with an hatred against the Gospel, devise and continually seek new occasions to condemn and utterly to root out our religion. Let us therefore be thankful unto God for this gift, and let us not be like unto the unthankful world, which understandeth not this gift and great blessing of God, but in the very use thereof forgetteth God. God hasten his kingdom, and give us a better life: For I protest that this life is nought: in the which we neither regard the great gifts of God, nor yet acknowledge them to be his gifts,  
To maintain this gift, it is not in the power of the temporal or the spiritual Magistrate: but men being both blind and deaf, will needs do, 
Satan joining with the original sin & corruption of nature, draweth men to that which they know to be evil.  not that they like and approve, but that sin and Satan provoketh them unto. It is the Lord alone therefore which is both the giver and maintainer of peace: which preserveth kingdoms and common wealths, that they fall not to utter ruin by wars, uproars and tumults. This gift the Psalm commandeth us to acknowledge, and exhorteth us to be thankful for the same. For it is the mighty hand of God that there is any peace or concord amongst us. And thanks be unto God, that we have this knowledge, that peace is the gift of God, although we be not able of ourselves to maintain and defend the same. For this is a means, not only to stay us that we despair not in these outrages and hurly burlies of the wicked world, but also to drive us to hearty prayer, that God would preserve that peace which he hath given us, and defend us from the power of Satan and wicked men.  Verse. 1. 
Behold how good and how comely a thing it is, brethren to devil even together.  
David had been in many and great dangers, and by experience had learned in the troubles which he suffered through great and long seditions and other afflictions, not only what mischief there is in discord and the doctrine of error: but also what inestimable good things do proceed of concord and sincere doctrine. Wherefore he assureth himself that God preserveth, governeth & blesseth these things. For the Psalm treateth of both kinds, that is, of the peace and concord of the common wealth, and of the Church: like as they also in nature are coupled together. For the peace of the common wealth is also the peace of the Church, for that in the time of peace the word of God may be freely published and preached. Brethrens he calleth as well those that live in any society together, 
Brethrens.  as also the Ministers and Preachers of the word. These live in unity and concord, when they feed the people with one uniform & sound doctrine, when the people obey and believe the word, and when there is no contention among them. This is a singular gift of God, and not only a joyful, but also a profitable and a comely thing in the Church. So is it also in the common wealth, when the laws are obeyed and the Magistrate hath a care of the people: and again, when the subjects do love and reverence the Magistrates and obey their authority. These gifts the Psalm exhorteth us to acknowledge and to be thankful for the same.  Verse. 2. 
It is like to the precious ointment upon the head that runneth down upon the beard even upon Aaron's beard, which went down on the borders of his garments.  
This is a homely and familiar phrase of the holy Ghost. The place is known 30. of Exodus, where Moses was commanded to make a certain precious ointment, with this inhibition, that it should be made of none else but of him, nor employed to any other use then to anoint the beard of the high Priest. With this ointment the Psalm compareth unity and concord as an holy & heavenly thing: 
Concord is compared to a precious ointment.  which by no power or policy of man can either be got or kept. For although it be given even to the wicked also, as we may see in those kingdoms which are out of the Church, yet is it the gift of God, and a most holy gift, which aught to serve especially unto holy uses, for the advancing of religion, for the confirmation of matrimony, for the education of children, and for the maintenance and continuance of all honesty and godliness.  
In that he says: from the head, he showeth the nature of true concord. For like as the ointment ran down from the head of Aaron the high priest, upon his beard, and so descended unto the borders of his garment: even so true concord in doctrine and brotherly love, floweth as a precious ointment, by the unity of the spirit, from Christ the high priest and head of the Church, unto all the members of the same. 
The beard what it signifieth.  For by the beard and extreme parts of the garment he signifieth, that as far as the church reacheth, so far spreadeth that unity which floweth from Christ her head. Or by the beard we may understand those to whom the office of teaching belongeth, because the beard is joined unto the mouth, which is the instrument of doctrine, and by the extreme parts of the garment the rest of the church, which is the garment of Christ. This similitude expresseth most lively how great the virtue of the spirit of concord is wherewith all the members of Christ are anointed: For it maketh their life sweet and pleasant, in so much, that whatsoever they do, it giveth a sweet odor in the sight of God.  
If the unquiet spirits which trouble the Church at this day, could believe that the peace and concord of the Church is such an holy and a pleasant ointment to the Lord, 
Against the Anabaptists and other Sectaries, enemies to the peace & quietness of the Church.  separate from all profane uses: they would be more sober and circumspect than they be. But because they believe it not, therefore they employ this holy ointment to unholy uses, seeking thereby their own glory. Yea, they turn the Psalm clean contrary, and say in their hearts. Behold how pleasant a thing it is to trouble the brethren: they would not have them to enjoy this holy ointment, that is, to devil and live together in this heavenly concord. These we must fly: to these we must in no wise be like, but must learn that the unity of the Church is the gift of God, which we must defend and maintain with all our power. For there is nothing more pleasant in the sight of God and his Angels, then when the Pastors and governors of the Churches do devil together in godly concord, teaching and following with one consent, one true, sincere and uniform doctrine.  
Between the Pope and his rabble there is great concord: 
The concord of the Papists.  for there is a concord even amongst thieves: as there was between judas and the Pharisees. But this is not the concord which the Psalm here speaketh of: but the Psalm commends that concord which is amongst those that have the pure and sincere word. Therefore the Prophet here useth a similitude which only pertaineth to Aaron, named to be the high priest by Gods own mouth, signifying thereby that this concord is spread by the preachers of the word, throughout the whole body of the Church: so that, not only the body itself is refreshed with this ointment, but also the sweet smell thereof is dispersed every where, and the fame of the Church is glorious both before God & men, those I mean which understand and acknowledge this heavenly benefit.  Verse. 3. 
As the dew of Hermon which falls upon the mountains of Zion: for there the Lord appointed the blessing and life for ever.  

Hermon.  Hermon is a mountain joining upon Libanus. Hereof it cometh that in an other place he calleth judea, which is compassed with mountains, the land of Hermonijm. As touching this similitude, I think the Prophet useth the common manner of speaking. For whereas the mountains often times seem to those that behold them a far of, to reach up even unto heaven, the dew which cometh from heaven, seemeth to fall from the high mountains unto the hills which are under them. Therefore he saith, that the dew descendeth from Hermon unto the mount Zion, because it so seemeth unto those that do behold it a far of. And this clause, after my judgement, pertaineth to civil concord (like as the former similitude pertaineth to the Church) because God, through peace and concord, maketh common wealths and kingdoms to flourish: even as seeds, herbs and plants are fresh and flourish through the morning dew. The beginning of this peace cometh from the Princes & Magistrates, as from mount Hermon▪ From whom it floweth unto every particular person, and to the whole common wealth, which is refreshed therewith as it were with the dew of heaven: whereby all things do prospero and flourish. For like as by the dew, all things that grow upon the earth do spring and increase: even so small things through peace & concord do grow to great increase. Contrariwise, like as in the time of great heat & drought all things wither away & perish: so wars, seditions & tumults, su●uert and destroy common weals & kingdoms. Wherefore we have need, not only of diligent exhortations, but also of continual, hearty and faithful prayer unto God, that he would graciously continued this heavenly benefit of peace and concord amongs us, as the Prophet now addeth.  
There the Lord appointed the blessing and life, or lives, for so it is in the Hebrew. As much to say as: There will God devil where concord is. This is in deed an excellent commendation wherewith he so bewtifieth and extolleth peace. And with this commendation aught the hearts of all men to be stirred up to the love of peace, 
The commendation of concord, and that God will devil there where concord is.  since they hear, that God will dwell with such Princes, such Pastors and such people as love peace and defend the same. It followeth then that where the enemies of peace are, and such as delight in unnecessary wars, as are those monsters which are idly and wickedly brought up in the Courts of Princes and courtly life, together with the profane & godless multitude, there dwelleth the devil with his angels, and there hath God appointed malediction, death and destruction.  
There is a certain vehemency in this word life, or lives in the plural number. For it signifieth all kinds of life, as the Priests, the Levites, the faithful, the Magistrates, artificers, citizens, husbandmen, etc. As if he said: All states of life shall be blessed with this peace. This is in deed a notable promise. But do not we most wickedly contemn this promise? Many of purpose seek occasions to trouble the Churches. In the common wealth likewise we see what great contempt of ●awes there is every where. By these enormities we do, as it were, constrain God, not to bestow upon us this blessing and life. This is the cause that we are vexed with sundry calamities, for that we do contemn this blessing so graciously offered unto us. Notwithstanding the world through calamities and scourges will not amend. For what did it profit the jews to be so often exercised with all kinds of calamities? God therefore was constrained at the length utterly to destroy them. In like manner Loth preached to the Sodomites in vain: as Noah also did to the first world. The same danger hangs over our heads. For neither with pestilence, war nor famine can we be brought to amendment, or be any thing the better. Therefore shall destruction follow.  
This Psalm therefore is a commendation of peace and unity, to the end we should esteem of it as a most excellent and holy gift, and that we should rather suffer the loss of all things else, then give occasion of dissension and discord. For if we must suffer any loss, it aught to be born patiently in this respect, that all other things through peace are recovered and restored again: 
Nothing better cheap to the bier than peace.  as one said very well: I never bought any thing better cheap than peace: For to the bier it bringeth most plentiful fruit. We see often times in our private affairs, that if a man be content to loose ten or twenty crowns that he may live in peace and quietness, he winneth thereby great gain and commodity: whereas an other neglecting this quietness, and by strife and contention seeking ten crowns, loseth many times an hundredth crowns or more. If these things so fall out in private matters, what happeneth (think you) in the affairs of common wealths & kingdoms? Let us learn therefore highly to esteem of peace, & to be thankful unto God for such a singular gift both in the common wealth and in the Church. So shall it come to pass, that we shall feel and enjoy this blessing and life, as the holy Ghost hath promised.   

The .134. Psalm. Behold, praise you the Lord  
This is the last of the Psalms which are called the Psalms of degrees. In the which you have herded many weighty and profitable points of doctrine as touching all the articles in a manner, 
What points of doctrine David entreateth of in the Psalms of degrees.  of Christian doctrine, namely of justification or remission of sins, of the cross, of charity and brotherly love, of matrimony, of civil government, etc. as though the Prophet had studied to comprise in these short Psalms the sum and effect of all such things as are to be taught unto the people. Now therefore he concludeth in this Psalm, the whole matter which he took in hand to entreat of: As we also do when in the end of our preachings we pray that God would preserve his word amongs us, and that we may continued in the same unto the end. For when the word is purely taught, all things are safe, holy & pure, although the gates of hell rage against us never so much, and we loose, not only our goods, but also our lives. For what harm have we thereby, so that our souls may be saved? It is the word therefore alone that preserveth all good things. But if that be lost or corrupted, than all good things are lost. For like as, if the Sun and light of the world should be taken away, he that walketh walketh in darkness: so if the word be darkened and corrupted, in what misery and danger is the common wealth? For than neither Magistrate, nor subject, nor servant knoweth what he aught to do, but all things are wrapped up in error and horrible darkness.  
Wherefore this Psalm exhorteth us to pray, that the Lord would preserve and continued his word amongst us, and every one of us to endeavour with this service to help the Church. For although the Church is never without heretics, like as also the common wealth is never without seditious people: yet so long as the word remaineth found and uncorrupt, it can not be but that many good things and many good men also will remain. I take this Psalm therefore to be as a conclusion of those things which were spoken of before. 
This Psalm is as it were a conclusion of those things that go before.  In that which he exhorteth us to give thanks unto the Lord for the benefit of his word, and to pray for the preservation and continuance thereof, for as much as, if it flourish, there will always be found some good men which will lead a godly and a holy life. Therefore he says: Verse. 1. 
Behold, praise you the Lord all you servants of the Lord, you that by night stand in the house of the Lord   
To bless signifieth not only privately to give thanks unto the Lord, 
To bless what it signifieth.  but also publicly to praise the Lord, to preach and to publish his word. And this can not be done without the praise also of the mercy and goodness of the Lord our Creator, our defender and our redeemer, which hath provided for us and giveth unto us all things pertaining not only to this our corporal life, but also to our everlasting life & felicity in the kingdom of God. And albeit this clause: servants of God, belongeth here properly to the ministers of the Church, yet generally it comprehendeth all those which profess and embrace the true and sincere doctrine of the Gospel. For it is the duty even of those which are not in the ministry of the word, to confess the word, & to acknowledge and praise the benefits of God. Wherefore with one heart and mind (says he) join you all together: continued in the word, confess, preach, praise and magnify the word, that while all the world beside dishonoureth & blasphemeth God, you may bless him, because he is merciful. Then shall it come to pass, that you shall overcome all your enemies, though you be to them in number far unlike.  
But what means he by these words? which by night stand in the house of the Lord? Did they observe certain hours in the night after the manner of the Papists? You must note that it is a kind of speech proper unto the Hebrews, and is as much to say, as morning & evening, that is to say, continually. As he says also in an other Psalm: From the morning watch even until the night. 
Psal. 129. Coloss. 3.16.  Paul expresseth this sentence with other words: Let the word of Christ devil in you plenteously, says he. And our Saviour Christ teacheth, 
Luke, 18.1.  that we must pray always. For whereas the night season is appointed for sleep, he that will bless in the night, will do the same also in the day, & so he will be always blessing.  Verse. 2. 
Lift up your hands to the Sanctuary & praise the Lord  
As much to say, as when you pray in the Sanctuary, lift up pure and holy hands. For he that prayeth in that holy place, must offer up pure and holy prayers. So says S. Paul also: lifting up pure hands, 
1 Tim. 2.8.  etc. for else you shall pray in vain. Pure hands signify innocency, from blood, extortion, spoil & robbery. The Prophet therefore setteth forth here two sorts of men coming to the temple & praying. Some there be that come and pray in innocency and holiness. Some again pray in hypocrisy, having their hands defiled with blood. 
107.7.  The prayer of such is sin, as the Psalm saith. Paul teacheth in like manner concerning prayer: 
Timo. 1.2.  Pray (says he) without wrath or doubting. Also our Saviour Christ says: If thou bring thy gift to the altar, 
Matth. 5.25.  and there remember'st that thy brother hath aught against thee, go thy way and first be reconciled to thy brother, and then come and offer thy gift. For this is a common thing, that hypocrites, when they have done all the injury they can against their brethren, are not only without all remorse of conscience, but also they make a great show of religion and holiness, & brag of the Gospel more than the true Christians do. Against these the psalm speaketh & warneth them that when they pray in the holy place, they aught to be pure & holy. For who so ever prayeth, & is possessed with the sin of covetousness, fleshly lust or any other devil, 
Psal. 50.16.  to him the Lord saith: What hast thou to do to declare mine ordinances, that thou shouldst take my covenant in thy mouth, seeing thou hatest to be reform, and hast cast my words behind thee? For when thou seest a thief, thou runnest with him, & thou art partaker with the adulterers etc. Such was the prayer of the Pharisey, 
Luke. 18.14.  which departed out of the temple unjustified. For this is a common evil among men, that they which are most impure & wicked, do glory more of God & his word, than such as are godly & fear God in deed. Wherefore the Scripture expressly declareth, that such there be as take the name of God in their mouths, and yet in heart & life are polluted and wicked. And in this place the prophet inveigheth against hipocriets, which think that when they pray, God seethe not the uncleanness of their heart. This is therefore a necessary prayer, the first God would give unto us his word, & defend the same against all vain spirits & heresies: and secondly that he would preserve us in innocency & keep us from hypocrisy.  Verse. 3. 
The Lord that hath made heaven & earth, bless thee out of Zion.  
As touching Zion we have said before, that God would have, not only certain ceremonies & certain people, but also a certain place for his service & worship, jest the people should wander uncertainly, and choose unto themselves peculiar places to worship God in. Now, for as much as this thing was not without offence, (for what can be more absurd and contrary to reason, then that the God of heaven and earth should be shut up in that darkness?) therefore to confirm their minds herein, he saith that the Lord which dwelleth in Zion, is the maker of heaven and earth.  
This have we often declared, and necessary it is that it should be often repeated, jest we should choose unto ourselves strange and peculiar kinds of worship. For as in the old Testament there was a certain place, certain people and certain times to the which God had bond, as you would say, his service: so we in the new Testament do found the father in Christ. In Christ the father is worshipped: but without Christ he can neither be worshipped nor found: but what so ever is devised for the service of God without Christ, is damnable and accursed.  
The sum and effect therefore of all together is this: O you Priests, you Pastors and Ministers of the word, to you I speak, you I do admonish, that you follow the word faithfully and do your office purely. For while the word and the ministry are sound & uncorrupt, there is nothing that can hurt us. For although Satan & the world do assail us, what then? If God be with us, who can be against us? Let this be therefore your special care and endeavour, that the word may remain pure and uncorrupt, and pray that the Lord would assist you herein and bless your labours, for of all the blessings of God this is the greatest. Which might be said in more words, but let this suffice. Now it is our duty likewise in this light of the word, to endeavour by all means to do the same, jest that through our unthankfulness the word be taken from us again: and to pray for the Churches, that God would bless them for jesus Christ his sons sake our Lord & our Redeemer. Amen.   
THE END.