Commentary on the Psalms of Ascent, Section 6
The 125. Psalme. They that trust in the Lord, &c.
The Psalme going before is a thankesgiuing or a sacrifice of praise,The argument of the Psalme. because the godly see and by experience feele that the Lord is faithfull and helpeth them in the time of neede. This Psalme following conteineth also, in a maner, the same matter: For it perteyneth to the doctrine of faith, and exhorteth the faithful likewise to a sure trust and affiance in the helpe of the Lorde in all their necessities. Whereunto he stirreth them vp with great and excellent promises. It may also be easily vnderstand by that which we hauehave sayd before. For herein consisteth all this heauenly wisedom, that we doe vtterly remoue out of our sight what so euer flesh can comprehend, and beleue that which the word onelyonly telleth vsus, euen against all that which either we know, feele, or see: And therefore this wisedome is against all humane wisedom and reason. For by reason and all that reason can comprehend, we feele, see, and conceiue all things contrary to that which faith leadeth vsus vntounto.
He that lyeth sicke and at the poynt of death, can by reason conceiue nothing els but y• imagination of death. But a christian man leauing that imagination, knoweth that in death there is true life. But thou wilt say: he seeth and feeleth death in deede, but life he can not feele: I aunswere, that because he resteth vponupon the word, and after it he iudgeth, and not after his owne feeling, therefore euen in death he seeth nothing but life, and in the middes of darkenes most cleare light.The power of the word. For like as God maketh all thinges of nothing; and of darkenes light: so he worketh by his word that in death there is nothing but life. They then which sticke to the word and promise of God and follow the same, doe finde it true which Dauid sayth:Psal. 33. He spake the worde and it was done, &c. But before we can come to this experience, we must abide some trouble, & therefore hauehave neede of such exhortation as this psalme here setteth forth.
Verse. 1.
They that trust in the Lorde, shall be as Mount Sion which can not be remoued, but remaineth for euer.
The Prophet vseth here a similitude of Mount Sion, because Ierusalem wherin Sion stood, when the temple was builded had most ample & notable promises of God (as appeareth in very many places of the Prophetes) that it should stand sure & inuincible for euer against all troubles and calamities, for that the Lord had his abiding and dwelling there, according to that promise where he sayth: here is my rest: here will I dwel, &c. And therefore Dauid in an other Psalme glorieth on this wise:Psal 48. Loe, the Kinges were gathered and went togither, when they saw it, they marueled: They were astonied and suddenly driuen backe. As we may see it came to passe vnderunder Ezechias in that great destruction of the Assyrians and other Kings, as the stories witnesse, which shewe that Ierusalem remayned safe in all daungers, not by the strength and pollicie of the inhabitants, but by the miraculous worke of God dwelling in it, and thus mightely preseruing and beautifying his owne common wealth.
Nowe therfore, sayth he, like as Mount Sion and our holy citie Ierusalem is neuer moued, but remaineth sure and safe by the mighty protection of the Lord in all extremities: so he that trusteth in the Lord shall be defended against the furious rage of the world and the gates of hell for euer. Note howe he commaundeth no worke here to be done, as in popery, in the time of trouble men were taught to enter into some kind of religion, to fast, to goe on pilgrimage, & to doe such other foolish workes of deuotion, which they deuised as an high seruice vntounto God, and thereby thought to make condigne satisfaction for sinne and merite eternal life: but simply he leadeth vsus ye plaine way vntounto God, pronouncing this to be the chiefest anker of our saluation, onelyonly to hope and trust in the Lorde,To hope and trust in the Lorde, is the greatest …eruice that we can doe to him. and that this is the greatest seruice that we can doe vntounto God. For this is the nature of God (as I hauehave sayd) to create all thinges of nothing. Therefore he createth and bringeth forth in death life, in darkenes light. And this to beleue is the very nature and most speciall propertie of faith. When God then seeth such a one as agreeth with his owne nature,The nature of faith. that is, which beleueth to finde in daunger helpe, in pouertie riches, in sinne righteousnes, and that for Gods owne mercies sake in Christ alone, him can God neyther hate nor forsake: For he serueth and worshippeth God truely which putteth his whole trust in the merciemercy of God. With this seruice God is highly pleased, because he deliteth of no thing to make some thing. So he made the world of nothing: so he rayseth vp the poore and oppressed: so he iustifieth the sinner: so he rayseth the dead: and so he saueth the damned. Who so then consenteth to Gods nature, and obeyeth his will, there hoping for some thing where nothing is, he it is that pleaseth God and shall neuer be moued.
But thou must beware that thou imagine not to thy selfe a false hope, contrarie to the word of God and thy vocation. Whereof if thou be certayne and abide in the same, if troubles rise trust in the Lord, and if he helpe not in his good time, take me and Dauid also for lyars. Satan will trouble, vexe and discomfort thee, yea and peraduenture make thee to beleue that thou art vtterly forsaken: but if thou trust in the Lord thou shalt feele his helpe with ioyfull victory. So in the councell of Auspurge when the Princes were bent against vsus with one consent, our cause seemed to be vtterly ouerthrowne. Notwithstanding yet we liue and enioy such peace and libertie as we would wish, maugre the rage and malice of the Pope and all the aduersaries of the worlde. With such conflictes we must be exercised lest we be discouraged when we see our cause begin to quale. But the greater the daunger is, the more stedfastly we must trust. So shall it come to passe that when we are ouercome, yet we shall ouercome, and the conquerer shall yeeld vntounto vsus triumph and victory.
This is it that the Psalme here setteth forth: They that trust in the Lorde shall be as Mount Sion, which can not be remoued, but remayneth for euer. And here we hauehave a singular promise, whereby we are assured that we shall stande and abyde for euer. If then we doe not continue it is our owne fault, because we abide not firme and stable in our fayth: For this promise must needes remaine sure and infallible. Yea as it is impossible that God should deny him selfe and not be God: so is it impossible that he should forsake those that put their trust in him. But we may not thinke the time longe, but patiently abide the Lords leasure. For Gods power taketh no place in vsus vntill we be vtterly (to speake after the maner of the Scripture) exinanited that is, stript naked of all worldly hope and helpes that man hath in him selfe, and brought to nothing: like as when he saueth a ship from drowning, now ready to perish and past all remedy: As the two storyes of the Gospell, one of the shippe, the other of the daunger of Peter, doe testifie.
Verse. 2.
As the mountaines are about Ierusalem: so is the Lord about his people from henceforth and for euer.
Where many hundred thousands of men are there, are scarsely 7. thousand which knowe God or beleue in God, and yet for their sakes the whole multitude is called Gods people.. Euen so was it in Ierusalem.Ierusalem called holy by the figure Synecdoche where a part is taken for the whole. Albeit the greater part was wicked and godles yet was Ierusalem called holy, not onelyonly in respect of a small number of the godly: but also because God had his abiding there. So when there was not one iust person in Sodome but Loth with his two daughters, yet could not the angell destroy Sodome with fire so long as Loth was in it. Likewise where 4 or 5. or 10. godly persons are to be found, for their sakes the whole citie is called holy. For these are the elect corner stones, these are ye precious pearles which God so highly estemeth, and for whose sakes he spareth the wicked. Therefore saith Dauid: As Ierusalem is compassed about with mountaines, so doth the Lord compasse his people and mightely defend them on eueryevery side. In like maner Zachary prophecieth of a citie whose wall is of fire. These similitudes doe set forth vntounto vsus the safetie of Gods people, that weake and litle por… flocke, against all daungers. Upon this promise if we also doe rest which at this day enioy the inestimable benefite of Gods holye word, we shall be defended against the rage of Satan & the whole worlde, not by fiery and brasen walls, but by the Lord him selfe. These thinges albeit we cannot comprehend, yet should we beleue them so certainly as if we did see them with our bodily eyes. If we should see our selues compassed about with brasen and fiery walls, we would be without all feare, and triumph against Satan. But it is a matter of faith, not to trust vntounto that which the eyes see, but which the worde offereth and promiseth. This one thing therefore is lacking in vsus, that we hauehave not the eyes of the spirite, but we iudge according to the eyes and sense of the fleshe. For else we should be no more afraide then they which beeing closed within the walls of an inuincible castle, feare not the force and power of their enemyes, be they neuer so terrible. We must not doubt therefore, but if we beleue, we are compassed about with fiery and brasen mountaines, that is to say, we abide for euer inuincible against the rage of Satan and all the powers of darkenes. Blessed therefore is he that beleueth.
These mountaines are the Angells, which compasse vsus on eueryevery side, that Satan with his angells and ministers can not hurt vsus as he would. Whose malice and power is such that if they did not continually beholde vsus, continually defend vsus and watch ouer vsus, he would destroy vsus eueryevery moment. This can all they testifie which knowe that Satan is a murtherer and a lyer, which can not abide to see the godly prosper, & therefore he seketh by all meanes to roote them out from the face of the earth. That we are not then vtterly consumed, it is the benefite of these mountaines, by whom we are so compassed and defended. Some times Satan hurleth his dartes at vsus as it were through the window to destroy vsus, and worketh vsus in deede some sorrow, but he can not moue vsus.
This similitude seemeth to be taken out of the story of Helizeus in the 2. boke of the Kinges, where the seruaunt of Helizeus saw the hilles about him full of fiery chariotes and horsemen compassing Helizeus round about, and mightely defending him. This succour which the seruant of Helizeus sawe, and the Prophet beleued when he saw nothing, is, saith the Prophet, round about all them which trust in the Lord: as also the 34. Psalme witnesseth: The Angell of the Lorde pitcheth round aboute them that feare him. But our eyes are shut vp and see not these miracles, whereof notwithstanding we hauehave dayly experience.
This promise then will neuer deceiue vsus: onelyonly let vsus not deceiue our selues. If therefore we did beleue, no doubt, we shoulde sleepe, we should liue, we should dye, yea (that more is) we should suffer what so euer Satan and the world can doe against vsus, without all feare. For thus should we thinke: If I suffer any thing, it is not without the will of God nor without good cause, well knowne, though not …nto me, yet vntounto God. Therefore although Satan breake through the wall in one place, yet shall he neuer be able vtterly to ouerthrowe it altogither. Thus should we think in our troubles and afflictions, and comfort our selues with the good will of God. But we are afraid when any trouble commeth, and neuer feele that securitie which faith bringeth. Thus doe we worthely suffer the punishment of our incredulitie which we nurrishe within vsus, although we be called away from it by so many notable places of the Scripture.
Besides all this, it is not enough that we are compassed about with fiery walles, that is, with the sure custody, the continuall watch and warde of the Angells, but the Lorde him selfe is our wall: so that eueryevery way we are defended by the Lorde against all daungers. Aboue vsus he is a heauen, on both sides he is as a wall, vnderunder vsus he is as a strong rocke whereuppon we stand: so are we eueryevery way sure and safe. Nowe, if Satan through these munitions cast his dartes at vsus, it must needs be that the Lorde him selfe shall be hurt before we take harme. But great is our incredulitie, which heare all these thinges in vaine. Yet must they be taught and learned, lest the time come that we be destitute of all counsell and comfort in these matters. For certain it is that the hower shal come when we must hauehave experience of these thinges or else vtterly perish.
Where he addeth: From henceforth & for euer. By these words he sheweth that this vigilancie of the Lorde our God euer vsus, is not temporall, but eternall, according to that which he said before in the first verse of this Psalme: They shall remaine for euer. Let vsus learne therfore out of this Psalme, that our constancy and perseuerance consisteth in this, that we are defended by the power and prouidence of the Lord on eueryevery side.
Verse. 3.
For the rodde of the wicked shall not rest on the lotte of the righteous, lest the righteous put forth their hand vntounto wickednes.
Here the Prophet plainly declareth that the people which rest vnderunder this defence and protection, are afflicted and subiecte to all miseryes and calamities as touching the fleshe: although they be compassed about with such high and mightie mountaynes as touching the spirite, as Satan can neuer surmount, yet touching the flesh and the olde man, they lye open on eueryevery side to the dartes of Satan and of the worlde: For God by these meanes will afflict and exercise the flesh, that sinne & the foolishnes of the flesh may be mortified in them, and that spirituall wisedome and the inward man may encrease. This is the cause why we are, according to the flesh, as a broken hedge, and as a citie whose wals are cast downe, and so lyeth open to the enemy on euerie side. Wherefore there is no sort of men so vile and abiect which do not thinke that they may doe what they list against the true professors of the Gospell. Hereof come such intollerable iniuries, horrible blasphemies, cruel torments, and bloody slaughters of the Saincts of God. For the flesh hath no walls, no munitions to defend it, but the spirite. Therfore the flesh is in daunger to al stormes and tempests, broken & troden downe of the wicked, as Esay sayth chap. 51. VVhichWhich hauehave sayd vntounto thy soule: Bow downe that we may go ouer. Thou hast layed thy body as the ground, and as the streete to them that went ouer. These afflictions we must needes suffer and by patience ouercome them, & withall we must beware that by these outward afflictions the inward man be not weakened or ouercome resting in this assured hope and trust, that the Lord will neuer forsake vsus, but that we are in the bosome of the father, and are closed within most sure and strong holds. So that now, although our goodes, our wiues, our children, yea and our liues also be taken from vsus, yet we shall neuer be spoyled of our Christ, by whome we are so surely defended that in the middes of all our tentations he will make away for vsus to escape, or else geue vsus strength to beare them.
Thus we see what consolations the holy Ghost setteth forth vntounto them which beleue the word. For vntounto such as looke for a better life then this, all thinges are here full of calamities and miseries. Death followeth death, as Paule sayth, and we continually dye. One tentation followeth an other vntill at the length by the death of the flesh all miseries shall cease and hauehave an ende. This verse therefore maketh much for our comfort, admonishing vsus that we must suffer many troubles: yet so, that at the length we shall be safe and sette at libertie from them all, though not in this life, yet in the life to come and in eternall life. And why should we not thus boldely promise vntounto our selues, remayning vnderunder this diligent custody of the Angells, yea of the Lord him selfe, which is alwayes round about his people. But here (as before I sayd) we hauehave neede of fayth, that we may iudge herein, not according to our present troubles and tentations, but according to the word of promise. And what should we neede any promises if there were no tentations? which tentations whether they be within in the spirit or without in the fleshe, the time shall come when we through Christ shall hauehave full victory hereof, as this verse full of sweete consolation doth promise vntounto vsus.
Notwithstanding this promise seemeth incredible both to vsus which suffer, and also to them which persecute and afflict vsus. For if we behold the same with our outward eyes, what can be more false? yea the contrary seemeth to be most true. Behold our Sauiour Christ, was he not so forsaken, hanging vponupon the crosse, that the rod or scepter of the wicked rested vponupon him? Did it not rest likewise vponupon the Prophets, the Apostles and other holy Martyrs? This matter then, if we consider it with our outward eyes, hath an other meaning then the wordes doe import. For they promise that the scepter of the wicked shall hauehave no power ouer the godly, and yet all stories and examples doe testifie the contrary. Therefore the holy Ghost calleth vsus backe to the purpose & counsell of God reueiled in his word, and commaundeth vsus to wey and consider, not what we suffer, and with our outward eyes behold, but what is decreed with the Lord in heauen. And he that can so sequestre him selfe from the beholding of his afflictions and tentations, and yeld him selfe wholy ouer to the will of God, & there rest, is a right diuine: yea he that is ignorant hereof, in true diuinitie knoweth nothing at al. For what knoweth he which is ignorant that God is such a God as will not suffer the godly to be oppressed of the wicked? For seeing he hath sayd: I am the Lorde thy God, he will neuer suffer that which is his owne to be wrested either by the world or by the gates of hell out of his hands. If he then abide and continue, they shall also continue for euer which are his. Thus to beleeue and thus to lay hold on thinges inuisible, is true diuinitie and true spirituall wisedom in deede, whereupon we may ground this proposition out of the inuisible counsell of God: God hateth the wicked & loueth the iust, ergo he will damne and destroy the wicked, and wil deliuer and saue the iust. And here we see that which is the chiefest thing in all the Psalmes and Prophets, to spring out of the first precept: I am the Lorde thy God.
Now hauehave we to learne how we may apply this verse rightly and to our comforte. For true diuinitie consisteth in vse and practise. We are vexed on eueryevery side with cruell Bishops, wicked Princes, and others which hate the word of God and the doctrine which we professe. But these are very trifles, if ye compare them with those vexations which Satan, sinne and our owne infirmitie raise vppe in our consciences. We must learne therefore thus to iudge of all these thinges, that they are the rodde or scepter of the wicked: and to set the Lorde against them, reueiling his will here in his word, and pronouncing that he will not suffer the scepter of the wicked to rest vponupon the godly. Seeing then the same Prince promiseth thus much vntounto vsus which hath all thinges in his hand, what can we require more? For the will of God is certaine, that though he suffer vsus to be afflicted, yet will he not see vsus troden vnderunder foote or perish. Thus must we apply these sweete consolations.
What the rodde signifieth in the scripture it is wel knowne. Children when they are yong are corrected with a rodde, & when they waxe bigger with a wand or a cudgell, and if they will not so amende, then followeth the yron rodde. Hereof it commeth that the rodde signifieth all power and rule whiche is for the amendement and correction of such as doe offende. So is it taken in the 110. Psalme. The Lord shall send forth the rodd of thy power out of Sion: That is to say, thy kingdome: For there he signifieth such a rodde wherby kingdoms and people are gouerned. On this wise the holy Ghost permitteth here to the wicked, dominion and tyranny ouer the godly, which they are compelled to suffer. Like as we are compelled not onelyonly to see but also to suffer the tyranny of Antichrist and the power of his kingdom, persecuting destroying & murthering the Christians, and raging against them with all kind of tyranny. Yea we are compelled moreouer to suffer the tyranny of Satan vexing and terrifying my heart and the hearts of the brethren which beleue in Christ. This dominion or tyranny the holy Ghost calleth the rodde of the wicked, and comforteth vsus: that as the Lord liueth their tyranny shal fall and shall not rest vponupon the lotte of the godly.
The lotte of the iust is as much to say as the portion, that is, the number or congregation of the iust. Like as Christ calleth them the little flock, and Paule, the poore Saincts. Ouer these, sayth he, although the tyrannes doe rule, yet shalt not their power endure. Although the persecutors of the Church doe oppresse the faithfull, yet shall they not doe so alwayes, neither shall their counsells hauehave that successe which they desire. For they thinke to roote out this doctrine for euer: but that shall they neuer be able to doe. Therefore albeit ye suffer in the meane time, faith the holy Ghost, yet know ye, that my will is, that they which beleue in me shall neuer perish but shall be preserued to life euerlasting. Here then hauehave ye whereunte ye may trust in all your tentations.
But behold the reason which the holy Ghost here vseth to proue that the scepter of the wicked shall not rest vponupon the iust. God is moued saith he, to helpe and defend the iust. For else it might so come to passe that God should hauehave no Church at all, and the iust should put forth their hands to wickednes. So we finde in Ieremy that before the people were deliuered into the handes of the Babylonians, they had a promise that after seuenty yeres they should returne againe to Ierusalem, because they should not be brought into doubt of Gods mercy and so vtterly despaire, and falling away from God, should turne to gentilitie: As it is in the Psalme, lest the godly should turne to folishnesse, that is to say, should blaspheme and become impatient. This is the cause why God ioyneth the promise of the word with the execution and performance of the deed: or else the godly should be driuen to desperation. We see how many are cast downe with aduersity by the losse of goods, wife, children and other things which are deare vntounto them. Except therefore their mindes were raised vp againe and comforted, first with the worde and promise, and then with the performance and execution of the same, many would say there were no God. Therfore God must needs shew him selfe to be a God, not onelyonly in word but also in deede.
Dauid had great promises of God, and yet by his owne sonne he was driuen out of his kingdome and so persecuted that he was compelled to flie away barehead and barefoote. This was a sore tentation. Wherefore the great and ample promises made vntounto him could neuer hauehave raised him vp & comforted him againe, except God had in deede deliuered him out of this greate misery and affliction. Euen so if we had no more but the promises of God to support vsus against the Papistes and aduersaries of the word, yea if God did not in deede fight for vsus and defend vsus against their tyranny, we should be swallowed vp with sorrowe and brought euen to desperation. God therefore worketh both wayes: he raiseth vp with the word and promise, and deliuereth out of troubles and afflictions by execution of the deede, that according to the saying of S. Paule, the tentation should not be aboue our strength, but should hauehave an ende, and we learne by our owne experience that the first commaundement: I am the Lord thy God, is most certayne and infallible. Therfore when he saith: Least the iust should put forth their hand to wickednes, it is as much as if he should say, least the iust shoulde turne away from God and fall to gentilitie. For God hath a double care ouer the faithfull: first that they be not ouercome, but may ouercome the tentation: and this he doth by the word and promise. The second is that the tentation be not perpetuall. Euen so must we be vndoutedly perswaded that besides the infallible promises which we hauehave of ye good will of God towards vsus, and in the end of euerlasting life, we shall be also deliuered, and our aduersaries destroyed, albeit we can see no maner of way or possible meanes howe it may be done. This is it then that this verse here setteth forth, that God is so carefull for the safety of his people that he seemeth to feare least they shoulde put forth their hand to wickednes & fall away from him, whereby it might came to passe that he should hauehave no people & so there should be no God. For God is the God of the liuing, and therefore he must needes hauehave a people. Wherefore there must euer be some remayning which may praise and worship him. If there must needes be such a number remayning, God must of necessitie make an ende also of tentations.
But here we must beware that we doe not appoynt the time of this deliuerance. For before that come, God will hauehave vsus tryed to the vttermost and brought to that extremitie, that all our hope and trust shall be vtterly spent & we at the poynt of desperation. Now, when we are brought into this case that we can see nothing but desperation, then, euen then God sendeth comfort, in death he sheweth life, and euen in damnation he bringeth saluation: briefly of nothing he maketh all thinges, and when all hope of remedie is past, then beginneth he to worke, and frameth all newe agayne in most perfect wise. Thus can not the God of this world doe. This is the singular worke of God therfore, that when thou thinkest thy selfe cleane cast away and vtterly forelorne, euen then thou shouldest be most sure and safe and most gloriously shine as the day starre in the firmament. These things are easily taught, but by experience we finde and feele how farre they passe all reason and power of man, & how hardly we can beleue that God maketh all thinges of nothing, that he is carefull for vsus, whether we be afflicted in the flesh or in the spirit, and that he is more mindefull of our deliuerance then we our selues can be. These thinges therefore must be often & diligently taught that we may learne that heauenly wisedome which the first commandement setteth forth vntounto vsus, namely that our God is suche a one as of olde thinges is wont to make all new,Olde things are passed away: behold all thinges are become newe. of poore to make rich, of despised glorious. And this last we would all gladly hauehave, but that wil not be except contempt and pouertie doe goe before.
Here hauehave we then a singular promise and consolation. As if he should say: the rodde of the wicked greeueth you, but be of good comfort my people and patiently endure it, for I wil not suffer the tentation so farre to preuaile ouer you that your confidence and trust in me shall vtterly faile you. Stormes and tempestes shall arise and your daungers shall seeme so great as though the waues should presently swallowe you vp: But I will not suffer you to perish. I wil bridle their rage and make an ende of the rodde of the wicked. If Satan & your owne conscience doe accuse you as most wicked and vnrighteous, yet will I not leaue you destitute of my righteousnes. Thus doe tentations teach vsus the true vse and meaning of the first commaundement, the which none without afflictions and tentations shall rightly knowe or vnderstand.
Moreouer we are here admonished of the great daunger that followeth these afflictions & tentations, which they that through impatiencie forsake the word and faith, doe fall into. Therefore the Lorde here sheweth him selfe so carefull for his people, leste they should fall into this danger. For their state which hauehave once forsaken the word, is much more perilous then it was before: and into such (as our Sauiour Christ pronounceth in the Gospel) doe enter seuen spirites much more wicked then the first. We must therefore patiently suffer and perseuere in all tentations, and rather abide all extremities then once shrinke from the word of life, lest we be possessed with seuen spirites more wicked then the first. And moreouer we must assuredly trust (as we are taught in this verse) that so long as we hauehave a desire and a purpose so to doe, the Lord will neuer forsake vsus or suffer vsus to fall into this impietie. For here hauehave we a manifest promise and a liuely description of the Lordes singular care and prouidence ouer vsus, namely that he is mindful of the end of our tentations and afflictions▪ so that we onelyonly continue constant and patient vntounto the ende▪ And if the heathen Poet sayd:Virgil. Endure and reserue yourselues for more happy thinges, how much more should Christians diligently stirre vppe them selues with mutuall exhortations to patience and perseuerance, whether they outwardly suffer in things perteyning to the body and to this present life, or inwardly in conscience. For we hauehave a God which euen in death, in hell, and in the middes of all our sinnes can saue and deliuer vsus.
Verse. 4.
Do wel O Lord vntounto them that be good & true of hart.
The Prophet sayth not here: doe well Lord to the perfect and such as offend in nothing: but to the good & true of hart. The good and true of heart are they which are of a single, sincere and vpright hart. For these are they which are most accepted of God, although they also through infirmitie doe sometimes offend. Now, where he prayeth that God will doe wel to the good and godly, he meaneth also and secretly complayneth that the godly are in miserie and affliction, and that the vngodly do abound with all worldly felicitie: As we see at this day the enemies of the Gospel to enioy great riches and dignities whereby they vexe & oppresse the godly. This is a great offence and stumbling blocke to the godly, and therefore the Church hath neede of this prayer: that God would doe well vntounto the godly, which trust in him & seeke his glory with their whole hart, that they by stumbling at this offence do … fal away to impietie. This prayer conteineth in it a prophecie with a promise, that like as he prayeth for the blessing, welfare & prosperitie of the iust, so at the length it shall also come to passe.
Verse. 5.
But those that turne aside by their crooked waies, the Lord shall leade with the workers of iniquitie: but peace shall be vponupon Israell.
He sayth not simply: Such as turne aside, but such as turne aside by their owne wickednes. For to giuegive place to tentations by infirmitie of the flesh or weakenes of mind, or else of faith, and so to decline from the right way (which commeth to passe sometimes euen in the Sainctes, as the example of Peter teacheth) is one thing, and to fall away through wickednes and peruersenes of heart, is another: which can not be in the children of God, but properly belongeth to the wicked and godles. This sort of men hath euer corrupted the Church from the Apostles time, and with a shewe of holines hath deceiued the simple, which because God punisheth them not, but spareth them and suffreth them to prosper in this world, become so proud that they will be counted amongest the holiest, and of the world, are so commonly taken. We see that not onelyonly the godly are mixed with the wicked in this world, but in the Lords floore also the wheate lyeth hidden vnderunder the chaffe. We must pray therefore that God would bring these hypocrites to light, & giuegive vntounto them their iust punishment with the workers of iniquitie. Then shall peace ensue to the Church of God. For whiles the Lord poureth forth his iust vengeance vppon the wicked which vexe and persecute his true members, he gathereth togither the good and vpright of heare, and openly declareth his fatherly good will and tender louelove towards them.