Commentary on the Psalms of Ascent, Section 9
The 128. Psalme. Blessed is eueryevery one, &c.
In the former Psalme the Prophet intreated of both kindes of life,The argument of the Psalme. that is, both of policie and housholde gouernment. The same thing in a manner he doth also in this Psalme, but yet after an other sort. For albeit in this Psalme he ioyneth houshold gouernment or matrimony with polycie and politike gouernment, and wisheth the blessing of God and peace vntounto them both, yet hath he here a more respect to housholde gouernment, because it is, as it were the fountaine and beginning of politike gouernment. For the children which we bring vp and instructe at home the posteritie will afterwardes make gouerners of the common weale. For of houses are made cities, of cities shires, of shires a common weale or kingdome. Housholde gouernment therefore is called the fountaine of policie & politike gouernment. For where housholdes and familyes are not maintained, there can be no Citie, no common weale, no kingdome. Wherefore to this Psalme we will giuegive this title, that it is an holy hymme, or a song in the praise of matrimony, whereby the Prophets comforteth such as liue in that holye state, wishing vntounto them and promising all felicitie and blessinges of God. These things may afterwarde be also applyed vntounto polytike gouernment. For as God blesseth matrimony because it is the ordinance of God and a kinde of life which highly pleaseth God, euen so is the Magistrate also ordayned of God and hath a certaine promise of the blessing of God.
And here appeareth the wisedome of the holy Ghost, which hideth from vsus those thinges that in this kind of life are greuous or odious, and speaketh onelyonly of those which are most meete to perswade and are good thinges in deede. The world doth the contrarie. For it is not onelyonly ignoraunt of the good things which are in matrimony, but also if it see any such, it estemeth them as nothing because of the troubles which presently it feeleth. No maruel is it therefore, that when wicked men speake of this kind of life, they speake after an other sort & with other words, then the holy ghost is wont to speake. For they follow the sense and iudgement of the flesh onelyonly, and see nothing else either in ciuill gouernment or in matrimony and housholde affaires, but those things which seeme to be painfull, hard, and full of trouble: And not onelyonly so doe, but those thinges also which in these kindes of life are diuine and heauenly in deede, they doe not perceiue, because of those small troubles and discommodities which touch the flesh. And hereof come these sayings: There is no citie without a burde…, that is, without a woman. A wife is a necessary euill. To bury a wife, is better then to marry her. If we could be without women, we shoulde be without great troubles: And such other like sayinges tending to the dispraise and reproch of women.
The cause why men doe thus peruersely iudge, is this, that the flesh is to poysoned with originall sinne, that it can not be content to beare the punishmentes of sinne. It seeketh after such thinges as are sweete and pleasaunt: but troubles and trauells it can not beare. Wherefore either it flieth altogither from matrimony and all ciuill affaires, as the Epicures and bellygods doe, or else abuseth the same to his owne lust and pleasure. So blind is it through originall sinne with the desire of pleasures▪ glory and riches. Necessary it was therefore to apply some medicine vntounto our corrupt nature, and somewhat to represse and to bridle the wanton fleshe with those troubles which are both in matrimony and in ciuill affaires.
Wherefore, when we reade these praises of matrimony in the holy Scripture, and compare them with the iudgement of man, we shall see the one to be clene contrary to the other. We must say therefore that these thinges are true according to the spirite, but according to the flesh they are not true. So where he sayth afterwards of the godly married man: Thou shalt be blessed & it shall be well with thee, the flesh thinketh the contrary, and iudgeth the married person to be most miserable and most vnhappy, because he is constrayned to get his liuing with great labour and trauell. For the world knoweth not the thinges that pertaine to the holye Ghost, and the good things and great blessinges of God that are in matrimony, it seeth not, but resteth onelyonly in the creature, and seeth not God creating, gouerning and blessing the creature.
Contrariwise ye holy Ghost loketh to ye creator, & magnifieth the blessing of God, although it be ouerwhelmed with neuer so many afflictions and tentations. And for the troubles and discommodities that are incidēt to these kinds of life, either he couereth them, or else he maketh them lesse then they be. And this the world can not doe. The wisest men therefore (as in histories we may see) did refuse to beare office in the common weale, or to deale in publike affaires. The same thing commeth to passe also in matrimony. For yong men will hardly suffer this yoke to be layd vponupon them, as the olde man sayth of them in the Poet. They (sayth he) which are in louelove (he meaneth vnchast louelove and fleshly lust) can not abide to heare of mariage. They wil not forsake their filthy pleasures to liue chastly in holy matrimony. And if there be any which thorough vehement louelove are brought vnderunder this yoke, when they see no such successe thereof as they looked for, but that some troubles or other doe follow, which they being blinded with louelove could not foresee, then they complaine, then they repent yt euer they brought them selues into such bondage: hereupon it followeth that the husband will rather beare with all wickednes in an harlot & a strumpet, then with any litle fault in his owne wife: as also the wife, except she be very godly, will sooner winke at the wickednes of an adulterer, then at the small offences of her owne husband. For nature can not beare these yokes, if men be not well instructed by the word, and lightned by the holy Ghost, and so looke vntounto the creator, who hath ordeyned both families and common weales, & will hauehave them to be gouerned and guided by this miserable and frayle flesh. They that hauehave not this knowledge, are soone prouoked to impatiencie when they see that all thinges hauehave not such successe as they would.
Wherefore euen such as are godly minded, must be taught, exhorted and stirred vp, to behold some thing aboue & beyonde these troubles, reiecting the iudgement of the wise men of this world, and to looke to the true and inestimable good thinges which God hath hidden in these kindes of life. Then shall they more easily beare their troubles, and shew their obedience vntounto God when he sendeth diuerse tentations. And to this ende we will enterprete this Psalme, this mariage song, that we may behold those spirituall good things which God hath hidden in matrimony, & esteme the same accordingly, to the end that we be not like to this world, which seeth the works of God, and yet doth not vnderstand them, and heareth the blessing and sweete promises of God and doth not beleue them.
Verse. 1.
Blessed are all they which feare the Lord and walke in his wayes.
First of all here is to be noted, that the Prophet doth not by and by enter i…ts the promises of God concerning matrimony, as though they were giuen onelyonly in respect of matrimony: but he beginneth with the first table, & calleth him blessed that feareth the Lord. And this he doth, to shew that the world doth not vnderstād what it is to marry a wife and to liue in the state of Christian matrimony. Wherefore if any troubles come, it can not beare them patiently, and therefore it is not blessed, but rather miserable and vnhappy. But he that feareth the Lord, whether he be called to any gouernment in the common weale, or marry a wife, is blessed, what successe so euer follow thereof.
For it may be that euen they also which feare the Lord, shall hauehave no good successe in matrimony, but shall be coupled eyther with wicked, or with froward and disobedient wiues, or else they shall be otherwise shaken with one tentation or other, as with the vntimely death of a good wife, or with vntractable and degenerate children, or with barennes & lacke of fruite. Here, if a man be godly and fearing God, he shall soone ouercome these troubles & tentations. For thus will he thinke with him selfe: I hauehave mette with such a wife as is vntounto me many wayes a great crosse and vexation: with whom no man else could quietly liue one day. But this gift God hath giuen me, that I should know and acknowledge him to be both my creator and father, and to learne patiently to endure & abide his good will and pleasure, &c. with this gift are ouercome, not onelyonly all the troubles and miseries of matrimony, but all calamities besides what so euer.
The Prophet therfore beginneth this holy hymne, or this mariage song after this maner: If thou wilt be happy and blessed, & hast a mind to liue in the state of matrimony, this shalt thou finde, that the Lord will giuegive vntounto thee a wife, house, and children, with other commodities. But aboue all things see that thou feare God, and in the name of God begin this kind of life. This is a profitable doctrine, which here ye holy Ghost setteth forth euen at the beginning, to the ende that he which can not liue a single life, should begin his matrimony with the first commaundement, and calling vponupon God for his help & succour, should come forth into the presence of God, and say: Lord, thou sayest vntounto me in thy word, that thou art and wilt be my Lord and my God. Thou hast made me a man, or thou hast made me a woman. This is thine owne creation, and this is thine owne worke. I did not so make my selfe, neyther was I so made by fortune or chaūce. GiueGive good successe therfore vntounto thy creature, & graunt that I may be a happy husbande, or that I may be a happy wife, &c. that so we may beginne in the feare of God, that we be not secure & careles, or presuming of our owne strength, nor rashly enter into this kind of life, like sauage & brutish people, and such as neither know nor feare God: but may call vponupon him who hath created vsus to this kind of life. Then shall all thinges come luckely to passe, then shall they hauehave good successe.
The holy Ghost beginneth his holy hymne after an other maner then other Poetes doe. For he exhorteth vsus that we shoulde first of al call vppon God, and conceiue in our harts a sure trust of his mercy. For God will not turne his eare from thee if thou call him thy creator, but will againe acknowledge thee to be his creature, and will not deny this to be his worke, that thou art a man, or that thou art a woman. But presumption he abhorreth, and will not hauehave thee to beginne this kinde of life trusting in thine owne policie, but rather that thou shouldest suspecte the same, knowing that God will not prosper thy doings and policies, except thou aske counsell of him. Therefore sayth hee, Blessed is the man that feareth the Lord. For we hauehave dayly examples before our eyes, that at the beginning there is often times vehement and feruent louelove betweene man and wife, whiche afterwarde is easily quenched, so that either they liue miserably and vnquietly togither, or else the one forsaketh the other. Some times they are so drowned in wealth and pleasure, that they liue all togither without the feare of God: And this is a farre greater misery. But worthely doe these miseryes and calamities fal vppon them. For why doe they not ioyne withall the feare of God?
Here thou muste learne therefore to liue in the feare of God, who hath created thee that thou shouldest be a husbande, or that thou shouldest be a wife, and he will also gouerne, blesse and prosper thy mariage. But if thou wilt not acknowledge him to be thy gouerner, but wilt rule thy wife and thy family after thine owne fantasie, without inuocation and prayer vntounto God, it will followe that either thou shalt ouerthrow all togither, or shalt be so blinded with continuall successe, that thou shalt fall yet into farre greater euils. God wil be feared and serued: that is, he will hauehave vsus to confesse and acknowledge that what so euer we take in hande, can not prosper or hauehave any good successe without his helpe and assistaunce.
It is very profitable and necessary, with all diligence to teach this doctrine to those which are yet young, that they may know it and follow it. The cause is this, for that matrimony remayneth in the world and in the flesh, that is to say, euen in the middest of Deuils. The husband, as touching the fleshe, soone lotheth or hateth the wife or the wife her husband. What is the cause hereof? Euen this is the cause, for that matrimony consisteth in the fleshe, which is wholy corrupt & poysoned with sinne. This (the flesh I meane) Satan inflameth with hatred and eueryevery light offence, or else with ielousie. Wherefore if thou looke not vntounto the wil of God, thy matrimony can neuer be vntounto thee either stable or comfortable.
Wherefore youth must be well enstructed as touching matrimony, that when any man shall marry a wife, he may liue with her in the fauour and blessing of God, and say: Lord, this is thy gift, that I am a man. This wife also is thy gift. We are in the worlde and this fraile flesh, and in the middest of deuils the disturbers of matrimoniall louelove. GiueGive vntounto vsus therefore thy blessing, that albeit some offences doe rise betwene vsus, yet thy blessing and the reuerent consideration of thy giftes, wherewith thou hast endued vsus in this our matrimony, may vanquish and ouercome the same, &c. This is the cause why he beginneth this verse with the feare of God, that he may take from vsus all presumption, lest we shoulde thinke that we shall hauehave and enioy all thinges as we our selues hauehave imagined. For so shal it not be: or if it so come to passe, it shal not be without a greater mischiefe, euen the reiecting of the word and knowledge of God. The meanes to escape this, is to feare God and to trust in him, and so in the name of God with humble prayer to begin matrimony, committing the successe wholy vntounto God.
In the Papacie they most wickedly defaced this holy institution, For they called it the secular state, and marryed folkes were taught to recite in their priuate confession among other sinnes, the company betwene man and wife. Amongst the blind popish Sophisters and schoolemen there was a disputation as touching veniall and mortall sinne in carnall copulation (as contemptuously this carnall Spiritualtie calleth it betwene man and wife. But these were both vaine and wicked disputations. And hereof Augustine semeth to hauehave giuen an occasion when he saith, speaking of veniall sinne, that it is like to the sinne of married folkes, for the which (saith he) men doe pray: Forgiue vsus our trespasses. True it is in deede that this companing of man and wife togither ought to be moderate, to suppresse the feruencie of fleshly desire: And like as a measure ought to be kept in meats and drinkes, so godly married folks ought not to yeelde to much vntounto the flesh. For this burning desire and foule lust wherewith the flesh is enflamed, commeth of sinne. Therefore for the punishment of this lust, is annexed withall the bitter wormewood of many cares and troubles which men hauehave for liuing, for children, for the gouerning of priuate and publike affaires, besides the offences of their familyes, their neighbours, &c. All these thinges are cast vppon the flesh as salt to season the wantonnes of the same: For whose infirmity God by matrimony would prouide, but not encrease the desire and lust thereof.
This doctrine then must first be taught (for else can not matrimony be happy, comfortable and pleasing God) that such as enter into the state of matrimony should feare God, that is to say, they should cast away the presumption of their owne deuises and policies, and giuegive them selues to humble prayer, desiring of God a good, a chast, and obedient wife, and also good successe in other thinges, and that if any thing happen contrary to their expectation, they may take it in good part that their hope is deceaued and their policie disapoynted.
And here the Prophet doth not onelyonly require that whiche is commaunded in the first precept, to witt, that they should giuegive vntounto God his due worship, that is, they should feare God and trust in his goodnes and mercy, (for this is the seruice which we owe vntounto God) but he addeth moreouer: Blessed is the man that walketh in his wayes, that is to say, which doth the workes also of the first table, which yeeldeth obedience vntounto his parentes and to the Magistrate, which committeth no murther, which doth nothing that may be hurtfull vntounto others, which defileth not him selfe with harlots and whoredome, but marrieth a wife to this ende that he may liue chastly and auoyd such wickednes. The Papistes were wont to sing and yet doe sing this Psalme, but they vnderstande it not. For they follow Hierome, which vnlearnedly and very vngodly thus reasoneth against matrimony. If married folkes be blessed (saith he) it followeth that Isaac before he was forty yeres olde, & likewise other holy men whiche had no wiues, were not blessed with this maner of blessednes. But we know that ye psalme speaketh not of those which are priuileged,A priuilege as touching continencie and to whom it is giuen. as Ieremy had a commaundement that he should not marry. Iohn Baptist for a singular purpose abstained from mariage: as our Sauiour Christ also did. Let them which hauehave this gift saile on with their owne winde and keepe the course appoynted vntounto them of God. But let vsus which hauehave not this gifte, & are without this priuilege of these excellent men, learne this verse: that is, in the feare of the Lorde let them marry and so walke in the wayes of the Lord. And let them know that they may so liue in this kind of life, that both they may feare the Lord and walke in his wayes, contrary to the vaine perswasion and deuilish doctrine of the Pope and the whole Papacye,Chast matrimony can not stād with the vnchast and filthy religion of the Papistes. which dreame that matrimony is such a kinde of life as is eyther cleane contrary to religion, or not agreeable to the same.
Verse. 2.
Thou shalt eate the labour of thy hands, thou shalt be blessed, and it shall be well with thee.
This must they learne also which are married, that they must labour. For the law of nature requireth, that the husband should sustaine and nourish his wife and his children. For after that man and wife doe know that they ought to feare God their creator, who not onelyonly made them, but gaue his blessing also vntounto his creature, this secondly must they know, that some thing they muste doe that they consume not their dayes in ease and idlenes. Hesiodus the Poet giueth this counsel, that first thou shouldest get thee a house, then a wife, and also an oxe to till thy ground. First he would hauehave thee to prouide an habitation where thou mayest dwell with thy wife and children: then a wife, but yet so that thou be not without an oxe also to plowe the ground: that is, thou must hauehave some thing wherewith thou mayest maynteyne and succour thee and thyne. For albeit that our diligence, care and trauell is not able to mainteyne our family, yet God vseth the same as a meane by the which he will blesse vsus. So neither to the husband man the sowing of his seede, nor to the preacher his trauell in preaching the word is sufficient to mainteyne his liuing: yet God by these or rather with these, giueth vntounto them wherewith they may liue.
Wherefore the Prophet would hauehave all married folkes to liue in the sweate of their faces, and to be exercised with labour, that they may tame the flesh and mortifie the lustes thereof. For they that liue in idlenes, walke in the wayes, not of the Lord, but of the deuill. For neither are they, neyther liue they in the ordinance of God: for God hath ordeyned labour. And here behold the wisedom of the holy Ghost. Labour is one of the discommodities of matrimony. But howe wel here doth the holy Ghost hide this discommoditie, when first he sheweth that labour is commaunded of God, and afterwardes promiseth that although it seeme to be neuer so hard and so greeuous a thing, yet by it God will blesse vsus. This is in deed to mingle wormewood with suger: like as also Iesus Sirach adorneth labour with this commendation, that he sayth, it was ordeyned of God, and he hath also a pleasure therein. Great neede hauehave we of this admonition because of our corrupt nature. For most true it is that the nature of all men, as the Poet sayth, is prone and ready to fall from labour to filthy lust and fleshly libertie.
This holy hymne therfore teacheth the husband wt his spouse, that in their matrimony they should feare God and put their trust in him, and not in their riches, their wisedom and policie. Moreouer he forewarneth them what discommoditie they should finde in matrimony, namely that they must worke and liue with the labor of their owne handes. Nowe, where there is a lust remayning in the flesh which ioyneth man and wife togither, yet is not this the principall knot. For such occasions and such troubles may follow whereby this knotte may soone be loosed. But these are the true knots of matrimony, to know that euen this labour of thy handes and care for thy family are an acceptable sacrifice vntounto God: that the wife, when she giueth the breast vntounto her infant: the husband when he laboureth vntill he sweate, and tyereth his body with labour to succour him and his, doth such seruice vntounto God, as farre passeth all the seruice, and all the worshippings of the Pope and his religious rout. For marke I pray you what the Prophet sayth: Thou shalt be blessed and it shall be well with thee.
This consolation therefore is very necessary against this offence, and this peruerse iudgement of the world, to the ende that they which are married may know, that God hath ordeyned this kind of life, and that in it they should labour and sweate, and beare the malediction of originall sinne, which malediction began in paradise, and is layed vppon vsus all: and moreouer, that they should know, that the holy Ghost pronounceth them blessed which are diligent in their calling, and labour cheerefully. These things are suche, as are able to encourage the godly to beare willingly all troubles and miseries what so euer. For what canst thou desire more? First thou hearest that God will so blesse thy labours that thereby he will giuegive thee a liuing and all things necessary for this life. Moreouer, thou hearest that he hath a pleasure in thy labour and approneth the same, yea and accounteth it for a most acceptable sacrifice. For it is not labour alone, but a worke of obedience and of thy vocation. These thinges the wicked know not, & therefore either they seeke ease and rest, or else if they must needes labour, they are very impatient: For they doe not see with the eyes of the spirite, but iudge all togither according to the eyes of the flesh: which eyes can see nothing but troubles and miseries. But the spirite reyseth vp and comforteth the godly with this comfort, that God will both blesse them by the meanes of their labour (for if he giuegive any thing to those which are idle and slothfull, he giueth it but to their destruction) and that this sweate & this trauell pleaseth God highly. Here are two great commodities for one discommoditie, which the flesh seeth onelyonly, and no more.
But here we must note that this is not called labour only when the body is exercised and weeried, but the care and trouble of the mind is also a labour. For the Prophet vseth here such a word as signifieth not onelyonly that labour which is done with the hande, but also the discommodities, the sorrowes and vexations wich in our labour and with our labour we doe susteyne. Such troubles in families and housholdes doe chaunce very often. Many tymes it commeth to passe that when the husband doth his duetie carefully and diligently, his wife is vnquiet and ful of strife, his children fal sicke, his seruaunts are not onelyonly negligent, but also deceitful and vnfaithful. These thinges we call not labours, but sorowes and vexations: and yet notwithstanding the Prophet comprehendeth both vnderunder the name of labour. So that whether we seeme to bee afflicted either in doing or in suffering, that is, either in bodily labour or vexation of the mind, all this shoulde we patiently endure, & think that God hath not giuen vsus this life that we should spende it in ease, in idlenes and vaine pleasures. For this cause he sayth to the woman: I will multiply thy sorrowes whiles thou art with child, and in sorrow shalt thou bring forth children. For great are the sorrowes and the troubles of a woman euen before her trauell also. And in her trauell how neare death is she? Likewise he saith vntounto the man: Cursed is the earth for thy sake. In sorrowe shalt thou eate of it all the dayes of thy life. Here thou seest that this labour and this sorrowe is appoynted to endure, not for a day, or a yeare, but for all the time of thy life. Here will some man say: If it be so, it is better to be vnmarried & to liue in whoredom. Proue, and see whether thou canst bring thy selfe out of these troubles. Nay, in so doing thou shalt more miserably entangle thy self therein, and heape more horrible calamities vppon thine owne heade. For by this meanes thou shalt procure vntounto thy selfe the wrath of God and an euill conscience, and thyne owne hart shall condemne both thee and thy deuilish life. For whilest thou followest the pleasures of the flesh, thou shalt fall into the bitternes of the spirit, and what that is, thou shalt feele when the time commeth. For one droppe, as you would say, of an euil conscience swalloweth vp a whole sea of worldly ioyes and pleasures. How wilt thou then do when through thy wicked life thou shalt be compelled to suffer the torment and vexation of conscience not for one day, but for many yeares? On the other side, where as a merry and a quiet conscience is, being wel perswaded of the fauour and blessing of God, there is also euerlasting ioy, which doth so swallowe vppe those droppes of worldly sorrowes and troubles, as the heate of the Sunne consumeth morning dewe.
Is it not then a greate madnes so to feare and to shunne those small droppes & litle sparkes of labour, when thou seest that God hath seasoned and sweetned them with moste sweete and pleasaunt sugar, in that he saith here to all those that laboure and suffer the discommodities and troubles of matrimony: Thou art blessed & it shall be wel with thee: That is, where as thou art placed in this kind of life, wheras thou labourest and art many wayes troubled, tempted and afflicted, and sufferest nowe this trouble nowe that, this doth not onelyonly please me, but to thee also it is very profitable, that by this meanes the flesh may be mortified and originall sinne suppressed, and thou in matrimony (as in a schole) maist learne this heauenly wisedome, namely, to abyde and endure the will of God patiently, and mayest hauehave thereby a thousand occasions to declare the patience and louelove, which out of matrimony and in the single life thou could neuer hauehave. They that so liue in matrimony, when they are moste miserable, are, euen then most happy and blessed. Contrariwise they that doe not so liue, are moste miserable. For they suffer the labours & troubles which this life can not be without in such sort that they ioyne sorowe to sorowe & one calamitie to an other. Hereof riseth strife and variance betwene the husband and the wife. Hereof it commeth that the one so abhorreth the other, that they will not goe, talke, eate or drink togither. This is a deuilish life. Wherefore this exhortation must be diligently learned and exercised, that through patience we may endure and ouercome all labours, sorowes, and vexations, beeing contented with this benefite, that we knowe this kinde of life to be acceptable vntounto the Lord, and that in it and by it he will blesse vsus. Thus with a merry and a cherefull conscience we shall ouercome all troubles and tentations whatsoeuer.
Verse. 3.
Thy wife shall be as the fruitefull vine on the sides of thy house, & thy children like the oliue plantes round about thy table.
We hauehave hearde two singular commendations of holy matrimony where the husband & the wife doe liue togither in the feare of the Lord & walke in his wayes, namely that this life is acceptable vntounto God and that he will blesse the same. Therefore we are here exhorted and encouraged patiently to endure the cares and troubles which God hath allotted to this kind of life, to the ende that whiles we are beaten downe, humbled and kepte vnderunder by these troubles, the corruption of the fleshe may be mortified and the infirmitie of nature may be healed. For where as the idle bellied Monks taught men to sequestre them selues from all labours and trauells, and from all worldly busines, and to seeke a solitary life where they might liue in all ease and quietnes: the Prophet here teacheth that this pleaseth not God. But this is it that pleaseth God, that we should be tossed with troubles and shaken with tentations, knowing that God hath appoynted vsus here to suffer labours, sorrowes and vexations both *Actiue or passiue, that is, which either come vntounto vsus by labour & trauel, or which we suffer inwardly or outwardly by anye meanes.actiue and passiue, which matrimony bringeth with it. He sayth not that we must liue in idlenes and eate the labour of other mens handes: as the Popes holy Sainctes, those Epicures and delicate Martyrs doe.
Moreouer, I somewhat touched before, that Hierome and some other also after him, did dispute as touching this Psalme, why Dauid commendeth the life of a godly man to be so happy if he hauehave a wife, since that in the holy Scripture there are so many holy men which liued a single life, as peraduenture Helias and Helizeus did, with other like: albeit of these men he can not thus certeynly affirme, but Ieremy he may. To this I aunswere, that the Prophet here meaneth nothing els but to enstruct the godly as touching this kind of life instituted of God, and goeth not about to compell all men to marry, but teacheth those which are married, or entend to marry, to know and vnderstand what they hauehave when they hauehave wiues: so that both the single life and also matrimony may hauehave their libertie.
The meaning therfore of the Prophet here is nothing else, but to commend and set forth the gift of God, and not to compell any man to marry. For one and the same spirite hath distributed his gifts, to some after one maner, and to some after an other. We are all in one body, and we are all bewtified with one and the same spirite,Matth. 9. but not after one maner. Let them therefore to whome it is giuen to *That is, to liue chast without matrimony.receaue this, abyde still in their single life, and let them glory in the Lorde. On the other side let those that are not so strong, but knowe and feele their infirmitie, that they can not liue both chast and out of matrimony, let these (I say) consider more their owne infirmitie, then the discommodities and troubles that belong vntounto matrimony: and let them knowe that they hauehave an excellent remedy created of God for their infirmitie, and therefore the Scripture calleth the woman a helper vntounto the man. Wherefore, although we be vnlike in giftes, yet let eueryevery one of vsus serue God in our gift and calling, shewe our selues in all godlines to be the true and faythfull familie of that great and heauenly housholder. This is then (as I sayde) the purpose of the holy Ghost, to extoll and magnifie this gift of matrimony (since it is so despised in the world, and the true prayses thereof are so hid and darkned, partly by the corruption of the flesh, which can feele nothing but present troubles, and partly by the suggestions of the Deuill and sclaunders of the world): and yet so notwithstanding that other giftes lose not their commendation. Let widowes, let virgins abide in their calling. The holy Ghost here speaketh nothing of our virgins, but of matrimony onelyonly, to the ende that they which liue in that state, should knowe and acknowledge their gift.
Now whereas Hierome, both vngodly and without all iudgement obiecteth, that Abraham, Isaac, and other Patriarkes married wiues when they were of great yeares, and liued many yeres also in matrimony without children, and therefore were not blessed according to this Psalme, I deny the consequence. For Abraham, Isaac, & others were blessed euen before they married wiues or had any children: Like as also widowes and virgines which do beleue & are baptised, are blessed. And as touching the Psalme, it speaketh of the gift onelyonly, & compelleth none thereunto, but adorneth & bewtifieth it with this singular commendation, because it is so miserably defaced and contemned in the world. The Pope and his Cleargie doe pretend that they eschewe mariage for the louelove of chastity.1. Timoth. 4. But that is false. We must beleue S. Paule rather, who foretold that they should contemne matrimony, being ledde with the spirit of error and not with the louelove of chastitie, especially seeing they hauehave made a lawe whereby they forbid matrimony. Therefore they speake a lye through hypocrisie when they say that the louelove of chastitie is the cause why they abhorre matrimony. For neither are they chast, neither can they be chast, as their abominable life and wicked practises do declare. But this doe they that they may liue in ease and securitie, and be free from all the cares and troubles of matrimony: And againe, that through hypocrisie they may winne vntounto them selues an opinion of great holines amongst the people, and be reuerenced in the worlde as spectacles and very Angells rather then men, and so be counted worthy to eate the labour of other mens hands. This is the holy, that is to say, the execrable chastitie of our Papists, Munkes, Frears, Priestes and Nunnes.
They that after this maner absteyne from matrimony, are very Antichristes, according to the saying of Daniel, who foresheweth that this is a most euident marke of Antichrist, that he shall not care for the desire of women. The same place doth the ordinary glose also apply vntounto Antichrist with these wordes, that he shal make a great shewe of chastitie, to the ende he may the more easily deceaue. We also adde this cause moreouer, that they make this glorious pretence of chastity and holines, because they would liue in ease and idlenes, & eschewe the cares and troubles that matrimony bringeth with it: which are meete & necessary for a godly man, if it please God to lay them vponupon him.
Thus ye see that matrimony is a good, an holy and a profitable kind of life, & is worthy of the commendation which this Psalme here giueth vntounto it▪ although the flesh and the world can not praise it because of the incommodities and troubles which it bringeth with it, but highly extolleth the single life. This is not to follow the word of God, but the iudgement of the flesh, which commendeth giftes and maketh a difference of them according to his own fantasie, and thinketh to serue God more truely and purely in the single life, then in matrimony: as Hierome doth in his pestilent bookes which he writeth against Iouinian: who sheweth him selfe to hauehave more learning and iudgement in his litle finger then Hierome hath in all his body. For he ought not to hauehave praysed virginitie with the reproch and disprayse of matrimony: but thus should he rather hauehave sayd: that as they which are virgins should serue God in their gift and calling, so matrimony is not to be condemned, but praysed as a kind of life ordeyned of God, euen then, when nature was yet sounde and vncorrupt, and not yet infected with any sinne. But Hierome hath neyther so much godlines nor iudgement but peruersly bursteth out into these wordes:1. Cor 7. It is good for a man so to be: therefore to hauehave a wife it is euill. But to be a virgine, and to be married, although they bee diuerse giftes, yet is God as well pleased with the one as with the other. For where as they obiect these wordes as touching matrimony: Such shall hauehave trouble in the flesh, this do we also confesse. Notwithstanding matrimony is not the cause hereof, but sinne, which they also hauehave that are not married. Gen. 3.
Thus much I thought good to say as touching the grosse error & prophane opinion of Hierome, trifling, and by foolish allegories with his companion Origen, imagining spirituall fathers and spirituall children: whereby they hauehave giuen occasion vntounto the Pope to make him selfe the bridegrome or the husband of the church, and so one error hath brought forth an other. But I would rather wish that this bridegrome were hanged vppon a tree with Iudas and buried in hell, then that by this meanes he should spoile Christ of his name. For Christ Iesus alone is the husband of the Church. All the Sainctes of God besides, are but the frendes of the bridegrome, as Iohn the Baptist calleth himselfe. The Church is the spouse or the wife, the children are the faithfull which dayly come vntounto the marriage. These also are made the spouse, for they become partakers of the good things and the blessinges of the bridegrome, and they obteyne the righteousnes of Christ and of his merites. If the Pope be good, then is he in the number of these, and not the bridegrome, not the husband, but the spouse, and is partaker of the benefites and the blessinges of the bridegrome: But if he be euill, he is the bridegrome of Satan and the friend of Iudas.
This is then the summe and effect of our aunswere, that this Psalme compelleth none to marry, as though it were necessarie that al should liue in matrimony: For it is not against these words of Christ:Matth. 9.12. he that is able to receiue this, let him receiue it. But this is his onelyonly drift and purpose to set foorth and commend matrimony, contrary to the corrupt iudgement of the flesh, and the pestilent examples of the world, which doe altogither fight against this kind of life, because of the troubles and incommodities which are incident thereunto. These troubles they that flie & will not feele, & therefore abhorre matrimony, defile them selues with whordom and al vncleannes, and so do much hurt by their deuilish and damnable example. Against these viperous tongues & examples full of offence, this Psalme armeth vsus. The world calleth the wife a necessary euill. But Peter vponupon certeyne consideration, and yet without reproch, calleth her a weake vessell. But marke what the holy Ghost sayth in this place: marke how he bewtifieth and commēdeth the wife, whiles he compareth her to a fruitefull vine, and the children which she bringeth forth to oliue plants. Tell me if in any monuments there are to be found such two excellent similitudes as these are? yea if there be the like to be seene in all the Scriptures? For he taketh two of the most excellent trees that are to be found vponupon the earth, the vine and the oliue, of the which are gathered two notable and precious licours, & to these he compareth the wife and the children her fruite, before the world most contemptible things. The wife, if you consider her condition, is farre inferior vntounto the man in those thinges which pertaine either to the body or to the minde, specially as touching ye affaires which are done by the man and can not be done by the woman. But the holy Ghost considereth the gift, and through the greatnes and excellency of the gifte he couereth what incommoditie so euer is in the womankinde, and shadoweth the same with most excellent and goodly similitudes.
Now, that we may see somwhat the causes why the holy Ghost so greatly commendeth the woman kinde, let vsus imagine that we are all vnmaryed: for the worlde detesteth mariage, but specially they that are vnmarried: Yea let vsus presuppose that in the worlde there is neither man nor woman, but such a one as is neither of them both, that by this meanes singlenes of life may be imagined to be the more perfect. What shall become I pray you, of such a happy world, pure chastitie and singlenes of life? how shall mankind continue? Shall not the whole world within twenty yeares be like vntounto a desert and a wilde wildernes? what vse shall there be then of Golde and siluer? Yea what vse shall there be of the Sunne, the Moone and all things else that growe vponupon the earth▪ if, mankind suddenly decaying, matrimony by this meanes should be abolished and singlenes of life onelyonly aduaunced? Yea, where shall the ministery of the word become? What fruite shall there be of the benefite of Christe? Why doost thou then so praise the single life, that therby thou shouldest diminish the dignitie and excellent fruite of matrimony? Nay, praise them both according to their worthynes, and especially mark here how the holy Ghost teacheth thee to beholde and to consider of thy wife: that is to say, not as weake flesh, which doth the common offices and duties of nature (with reuerence and shamefastnes be it spoken, for so I am compelled to speake because of the blasphemous contemners of the creature of God). For why doost thou not likewise euen in the vine also? Why doest thou not contemne it for the dunge that is layed to the roote thereof? Nay rather, hast thou not a more regard of the licour which by this meanes is gotten out of the vine? Likewise in the Oliue the roughnes of the rinde offendeth no man, or that the roote thereof must be dressed, and as it were, fatned with doung. For we hauehave all a principall regarde vntounto the fruite. What madnes then is this, that men in smaller matters can chose the best thinges, and for a greater commoditie winke at those which are euill, and will not doe the same in the woman which is the good creature of God? As though the woman also did not see some lothsome thinges (for so these nice and delicate hypocrites doe tearme them) to be reprehended likewise in their husbandes.
In a childe we can discerne betwene the child and his order, his scabbes, his diseases, or any like thinge. For who reiecteth his child because he hath defiled him selfe? yea who forsaketh him because he is scabbed and scurny, or infected with the pestilence or any other contagious disease? Is not his ordure and vncleannes washed away? Is not he carefully tended and tendred in his sicknes that he may recouer his health againe? Thus we shadow and couer the faults and deformities of nature, with the greatnes and excellencie of that good thing whiche we knowe to consist in the health and welfare of our children. Here who would not detest him which should say that the child should be cast away because he defileth him selfe, or because of his desease, be it neuer so greate? As these holy hypocrites doe moste spitefully reprehend those duties of matrimonye which the man sheweth towardes his wife, What? shall we not thinke her to be the creature of God, and partaker of the benefite of Christ? Besides this, that she is giuen vntounto vsus to this ende, that she may be an help vntounto vsus. Wherefore they are diuilish words which the wicked doe vse against the lawfull company and duties that are betweene man and wife, because they will seeme to be holy and great louers of chastitie, and worthely to contemne these thinges. If such men were worthy to be fathers, they should vnderstand how litle it would offend a good or naturall father euen to kisse his scabbed and sick childe, to handle and to heale his sores. For if infantes should be caste away eyther because of their diseases or scabbednes, I praye you Syr, where should you and I nowe hauehave beene? Wherefore the worlde is sharply to be rebuked which euen in the best thinges considereth the faults, but esteemeth not the vertues. And where as it cannot lacke the vse of these vertues, and hath them dayly euen, as it were, in his handes, yet is it so blinde that it can not see them. But this commeth of originall sinne, to be starke blind euen in the most excellent creatures of God, and not to vnderstand what good thinges and great blessings are offered vntounto vsus in and by them, but rather to be offended with such small faults or incommodities which in comparison thereof are in a maner nothing to be regarded.
Wherefore we must here doe as Cicero sayth he was wont to doe in pleading of causes: to wit, that if there were any euil therein, that he passed ouer with silence: but if there were any good thing, that he vrged, that he amplified, therin he was wholy occupied. For who will hauehave the lesse regard of his owne body because he hath a sore in his breast, or in his longs, or some other malady in any other part of his body? Yea hauehave we not therefore a greater care & regard of our bodies? Looke vponupon our Courtiers, who when they hauehave well pampred them selues and carry their bellies full of dyrt and dunge, walke in their silkes and other sumptuous apparel, decked with gold and other goodly ornaments, and smelling as though their bodye were nothing else but a precious balme, and yet doe they not once thinke how full of filthines they are. Thus we hide our faultes and deformities most diligently, & that which is honest or appeareth so to be, we set forth and magnifie to the vttermost. But nowe, why doe we not the like in matrimony? why doe we not couer the faultes and commend the vertues thereof? Nay, we doe cleane contrary: So blinded we are with originall sinne that in the best and most holy thinges we pick out that onelyonly which we may reprehend. In like maner we doe also in the word of God, and in all things that perteyne to the kingdom of God. For whereas he giueth vntounto vsus the vse of the sunne, plenty of vittells, a whole body, &c. these blessings no man considereth, no man giueth thankes for them. But if God begin to viset vsus with the pestilence, if we be pinched a litle with dearth & scarsitie of vittells, or but one of our teeth doe ake, by and by we are so vexed that the anguish therof either hideth or vtterly taketh away from vsus the remembrance of all Gods benefites. Thus goeth it with the world and with our owne reason, that we are more moued with one euill (as we esteme it) then with a thousand good thinges besides.
But the holy Ghost taketh a contrary way. For he couereth the faultes, and that which is good he setteth forth with worthy prayses. Wherefore he so paynteth out the wife, that he commaundeth thee to consider of her as of a vine planted in thy house and giuen to thee of God, whose fruites are diuine plantes, much more pleasaunt and more excellent then the oliue tree. For albeit they degenerate and grow out of kind, and become euill plantes, yet can it not be denyed but that they are the gift of God: and that must we acknowledge. Nowe let them (as I hauehave sayd) which hauehave the gift of chastitie, be without this vine, and let them delite in their other vine and other fruites. But we are nowe in the prayse of this kind of vine. Here the wife is as the fruitefull vine, and the children as the oliue plantes. For so the holy Ghost teacheth vsus, and the matter it selfe testifieth the same, although the holy Ghost did not thus teach vsus at all. For the very Gentiles did highly commend naturall affections, louelove and kindnes of one towardes an other. This doe also the ballets which are vsed amongest vsus Germanes testifie, whereby the faithfull and louing affection betwene man and wife is set forth with singular prayses, and that this life hath nothing more ioyfull and excellent then is a faithfull wife and louing to her husband. The same also doe all wise and godly men confesse: not for the pleasure of the flesh, which is greater in whoredom, fornication and other vncleannes. For thereby vncleane lust is enflamed, but in matrimony it is quenched. And the greatest pleasure that a man can hauehave is this, when his wife is of a kind and a louing heart towardes him. This is an excellent gift, and highly to be estemed, and singularly commended in women. Whereof these swine are vtterly ignorant, which thinke the wife to be nothing else but a swinish puddle of filthy pleasures. Nay she is an excellent instrument planted of God in thy house, that therein she may be as a fruitefull vine. For this cause husbandes ought to louelove their wiues and children, yea more then their owne liues.
Wherefore, these high commendations of matrimony are here set against the venemous tongues both of Satan and of wicked men, wherewith they do so maliciously sclaunder this kind of life: Also against the corrupt & peruerse iudgement of the flesh, whereby we are prouoked either to a lothing & contemning of this kind of life, or else to impaciencie, when our eyes are blinded in discerning and iudging the benefites and commodities thereof, and are still in beholding of the faults, the incommodities or troubles that belong to the same. Thus the wiser sort euen emongst the Gentils would not doe. For they did se that there is a naturall affection in the man and the wife towards their children, and a mutuall louelove & faithfulnes betwene them selues, & both these things they praysed and set forth with greate commendation. So God by the smal number of the wiser sort euen emong the Gentiles did ouercome the multitude of these viperous tongues which are so venimous & spitefull against this kind of life. How much more then ought we to defend matrimony, (we I say) whom the holy Ghost moueth & stirreth vp so to do by these excellent similituds: wherby he sheweth that God is so delited with the life of married folkes, that not onelyonly he giueth his blessing for the sustentation of this life, but also the blessing of the belly and of the brestes, as Moises calleth it. This, no doubt would not God doe, if he hated such as are maryed. For he said vntounto Adam: All that groweth vppon the earth shall be vntounto thee for foode and sustenance. After the floode also he gaue vntounto man the vse of cleane beasts. Yea he giueth vntounto matrimony what treasures and riches so euer are in the worlde, and what so euer in nature is conteyned. All these are liuely testimonies that God approueth, lyketh and loueth this kinde of life, although the holy Scriptures should speake nothing thereof at all. Moreouer, who seeth not that the propagation of man and woman kind is ordained of God? Let vsus therefore be mindful of these similitudes & therewith arme our selues against the wicked & peruerse iudgement of reason, against the deuil & venimous tongues, which magnifie and ertoll vanitie and abhominable filthynes, and these inestimable giftes they most wickedly dispraise and despise.
Verse. 4.
Lo, thus shal the man be blessed that feareth the Lord.
Hetherto we hauehave hearde those excellent commendations of matrimony which the holy Ghost setteth foorth, to confirme and comfort such as are appoynted to this kinde of life, that they might patiently suffer the incommodities, the troubles and tentations of matrimony, and not followe the iudgement of the worlde, which like vntounto the mule and the asse followeth the fence of the fleshe and is ouercome with these troubles and tentations. The good giftes of God it vnderstandeth not, but some tymes it detesteth and abhorreth them. For ye shall finde many to whom it semeth a great misery to hauehave many childrē, as though matrimony were ordayned for beastly pleasures onelyonly, and not to this end rather, that we might doe acceptable seruice both to God and man, in nourishing and bringing vp of children. These men are ignorāt of that which is most comfortable in matrimony. For what is to be compared vntounto the louelove of parentes towards their children? especially since here thou seest that children are the greatest portion of Gods blessing. But here againe we hauehave nede of faith. For the world taketh it not for a blessing when a man getteth his liuing by labour & trauel, suffereth the troubles and vexations of his wife, his children, his seruaunts and such like, whereof in matrimony there are many. These thinges, I say, the world estemeth not as blessinges, but abhorreth them as maledictions, But the holy Ghost, to confirme the mindes of the godly cōmendeth and setteth forth all that he hath hitherto said, by this sweete and comfortable name, and calleth them blessinges, to the ende he may stirre vsus vp to know God and his giftes rightly, lest that in the middes of his benefits and blessings we should fall to a lothing thereof, as the world is wont to doe, which regardeth not those things which it hath & presently enioyeth, but desireth the things which it hath not. Wherefore this vehement kinde of speech is diligently to be noted, in that he calleth this life blessed and happy, which to the iudgement of reason is miserable and full of calamitie, when he saith: Loe thus shall the man be blessed, &c. What canst thou desire more? In that thou hast a wife and children, and liuest with the labour of thy handes, it is in deede the blessing of God. Wherfore thou hast not onelyonly great cause not to be offended but also to giuegive God thankes for his great blessings.
But how few are there to be found which doe beleue this? And if any doe beleue it, yet through infirmitie they are led away from this faith, and forgetting the blessing, they become vnpatient, as if they were in the middest of Gods malediction. It is therefore to be wished that this saying of the holy Ghost, as a singular consolation, might be alwayes before the eyes and in the eares of the godly. For how shall we finde a more manifest argument that the life of such as are married pleaseth God thē this, that their whole life is nothing else but a blessing? In deede it so commeth to passe often times that they are vexed wt the sinne of impatiency through the offences of their familye, their children, and some times their neighbours. But what then? All things cannot be so pure and so perfect in this our infirmitie, but that oftentimes we shall feele either some excesse or some lack both within the house and without. But this sinne of impatiencie the dayly prayer of the godly doth quench & ouercome. And thus must the godly comfort them selues that they are placed among Gods blessings, and liue a life blessed of God. This faith the greater and stronger it is, the more ioy it bringeth. For albeit some troubles doe happen, & we some times also are ouertaken with sinnes, yet is the worde of God omnipotent. Wherefore in all tentations the victory is theirs which stick faithfully thereunto.
These wordes therefore muste be receiued as the oracles of God, and this kinde of life we must adorne with due praise and honour, since that God doth so richly poure out his blessing vponupon it. This must we not onelyonly knowe, that we may set it forth and commend it to others, but all of vsus which liue in this kind of calling, must commend and apply the same also vntounto our selues, that whether pouertie, diseases, vexations & troubles of our familie or any other like tentations doe oppresse vsus, we may endure the same with patience, resting vponupon this most plentifull consolation, that the holy Ghoste calleth this state a blessed kinde of life: And this they finde, this they know, and this they doe which feare God and serue him truely as he sayth: So shall the man be blessed that feareth the Lord. For the true seruice of God is to feare God, to trust in God, and to hauehave thy whole affiance fixed in him. Upon these godly motions of the mind afterwards followeth obedience in our vocation and other thinges which are commaunded of God. For all these thinges the feare of God doth comprehend. They that feare not God, vnderstand nothing hereof, neither doeth the holy ghost here speake any thing of them.
Verse. 5.
The Lord out of Sion blesse thee, that thou maiest see the wealth of Ierusalem all the dayes of thy life.
Now, after these high commendations of matrimony, the holy ghoste addeth an excellent prayer, wherein he desireth that God would blesse more & more this kind of life, and that, for such married persons he would giuegive peace and tranquilitie to the common weale. Nowe all such prayers hauehave a promise included, that all things shall come to passe as they doe pray. Moreouer, where he addeth: The Lord out of Sion, &c. he doth it because the worship of God was at that time in Sion. Therfore, not onelyonly in hart they looked towards that place (as before we hauehave declared), but they turned their faces also that way when they prayed, because God had promised that he would there dwell, and there would receaue the prayers and sacryfices of the people. Hereof come these sayinges, To pray before the Lord: To offer before the Lorde: To appeare before the Lord, that is to say, in the tabernacle, wherin was the Arke and the mercy seate, to the which God had bounde him self that he would there be found. Wherefore they called this place the fortitude, the kingdom, the Maiestie, the glory, the bewty and the rest of the Lorde, as in the Psalmes and the rest of the Prophets is to be seene.
After the comming of Christ and the publishing of the Gospel, this place had an ende. Wherefore we say not now, God blesse thee out of Sion, or out of his holy temple, but: through Christ our Lord. For he is our true mercieseat, whereof the mercieseate of the olde Testament was but a shadowe or a figure. For in Christ dwelleth the godhead corporally. Therefore when we pray vntounto God, we desire to be heard in the name of Christe and for Christes sake, like as by the example of the olde primatiue Churche, publike prayers are all finished with this clause: Through Christ our Lord. But hereof somewhat we hauehave saide before: notwithstanding these thinges can not be spoken of enough. For this is true Christian knowledge and wisedome, that our cogitations shoulde not be wandring and scattered, but gathered to one obiect, that is to say, vntounto Christ, For like as in the olde Testament the people was gathered togither vntounto the Arke or tabernacle, and was not suffered to sacrifice in Dan, Bethel, Gilgal and other places, whiche the wicked Idolaters did choose vntounto them selues, so now to come vntounto the Lorde, there is no way to be sought by inuocation of Sainetes or any other kind of worship or workes, but by Christ and in Christe alone, according to that saying: VVhatsoeuer ye shall aske the father in my name, he will giuegive it you. For God will no where else be founde or worshipped, no not in Heauen, but onelyonly in this one person which was borne of the virgine Mary, that is, in Christe Iesu. He is the true mercieseate and the certaine throne of the Godhead where the godhead dwelleth and is founde corporally as these sentences of the Gospell doe teach: No man commeth vntounto the father but by me: I am the way, the trueth and the life. Whoso hauehave not this obiect, their mindes doe wander in infinite errours and opinions, as in the example of the religious rable of Munkes, Frears and such like it appeareth. One order chooseth Frances, an other Dominicke, an other Benedict, and others likewise finde out diuerse other for their Patrones, by whose rule, as a certaine and vnfallible way, they might come vntounto life. And what did all these? Examine their heart, and they will all say with one concent that they sought God. Nowe, they thought God to be such a one in Heauen, that if they were couered with a Munkes cowle, if they abstayned from fleshe, if they lyued without wiues, if they touched no money, &c. then God would heare them and be mercifull vntounto them. Thus forsaking the true and onelyonly way which is Christe, they wandered eueryevery man after his owne way: no otherwise then did the Iewes, who when they had one certaine way sette before them whereby they might finde God, namely, if they would goe into the Tabernacle and there worship God, there offer sacrifice vntounto him: they forsooke the onelyonly and true way, and ranne to woodes, valleyes, riuers, &c. Thus, whilest they thought to pacifie and please God, they more greeuously offended him: as in the Prophetes we may plainely see in diuerse places, where God saith, that he detested the wayes which they did choose vntounto them selues, and that he would not be founde of them. For why did they not keepe the true and infallible way so plainly set forth and taught by the word of God?
This hauehave I spoken to the end we may reade with knowledge that which the Prophet saith here: The Lorde out of Sion. For he is constrained to make mention of this place for the auoyding of Idolatrie. For God did reueale vntounto them, that in this only place he would be worshipped. Wherfore vnderunder the veile and shadowe of the promise, they worshipped Christ also who was included in the promise. But now that Sion is destroyed and gone, the treasure is opened, that is to say, Christ, who then was hidde in the promise, as vnderunder a veile. Wherefore let vsus remember that all such places must be applyed vntounto Christe: Like as also we are taught by experience that in tentations there is no consolation whereby afflicted mindes may be comforted and reysed vp, no not in God, but that onelyonly which is in Christ. For it is not onelyonly perilous, but also horrible to thinke of God without Christ. For besides that Satan is then able most easily to oppresse vsus with the brightnes of Gods Maiestie, there is also great daunger euen in this, that God will not so be comprehended or found. We must therefore rest and dwell in this only obiect in the which God sheweth vntounto vsus his will, euen Christ. But they which seeke any thing without Christ, in their tentations shall feele by their owne perill how daungerous a thing that is.
But you will say, howe doth God now blesse out of Sion any more? Euen so, that thou shalt see the wealth or prosperitie of Ierusalem, that is to say, God for the louelove he beareth to godly married persons and such as feare God, wil giuegive politi…e peace, which is a thing most necessary, not onelyonly that they may be able the better to prouide for their liuing, but also and especially to bring vp their children honestly and in the feare of God. And this was the cause why cities were first builded, that men ioyning their strēgth & power to gither, might be able to defend them and theirs from the force and crueltie of others. Afterwards, when there was not ayde and helpe enough in one citie, many ioyned their powers togither. So common weales and kingdoms were first begunne, to stablish and mainteyne peace, which married persons hauehave neede of. Nowe that nature did thus vnite and ioyne these thinges togither and taught men so to do, reason it selfe doth see and perceaue. But the true cause the holy Ghost here setteth forth: to witte, that these thinges come of the blessing which the Lord giueth to married persons, but specially to the godly, who ought to knowe and acknowledge that the first blessing is to feare God: the next is to hauehave wife and children: the third, to enioy politike peace and quietnes. What wouldest thou hauehave more? Wherefore for thy vine and oliue plantes which thou hast in thy house, thou shalt see that the Lord giueth Kings, Princes, lawes and whatsoeuer is necessary for the defence and preseruation of the common weale and peace.
And here we are admonished that since Kinges, Princes and Magistrates are ordeyned for the benefite of married persons and families, they ought likewise to yeld obedience vntounto them, and whatsoeuer else they hauehave neede of, whiles they watch for the preseruation of peace. For they are the ministers of God, as Paule calleth them, giuen of God for this purpose, that we may enioy his blessinges in peace. Which peace how great a benefite it is, the common prouerbe of the Germanes witnesseth, which sayth, that a man which hath two kine, should giuegive the one that he may quietly enioy the other. For what auayleth it thee if thou hauehave thy house full of riches and are not able to defend the same against theeues and robbers? Seeing therefore that this is done by the Magistrate, yea seeing that iudgement and lawes doe restore that to the owner which is vniustly taken away, good cause there is why honour and obedience is to be giuen to the Magistrate, as the minister of Gods blessings which he bestoweth to the married persons. For this third blessing of matrimony is here recited of Dauid, that they may see the wealth and welfare of Ierusalem, that is to say, that they may see Ierusalem flourish, first by true religion and sounde doctrine, and secondly by godly Magistrates. For these are the benefites and blessinges, not onelyonly of one house, but of all Ierusalem. Thus the holy Ghoste commendeth vntounto vsus the giftes of God in a goodly order. The firste is the feare of God. This feare comprehendeth the thinges which are conteined in the first table. Nowe, for the feare of God, afterwardes God giueth house and famylye. Thirdly for houses and familyes well ordered, and gouerned in the feare of God, followeth also the thirde blessing, that is to say, a happy common weale.
Wherefore let vsus learne to vnderstande rightly the benefites which we receaue by godly Magistrates, and for them let vsus be thankful. Againe let vsus learne that this gift of God, to hauehave good Magistrats, is giuen vntounto those and for those maryed persons and those familyes which feare God. Which gift the wicked also doe enioy, but yet no otherwise then swine doe their draffe and swill, without any thankes giuing vntounto God, or thankful remembrance of this or any other of Gods giftes. For as the destruction of Sodome was differred because of Loth, so oftentimes for a fewe godly familyes or a godly Prince, God blesseth the whole common weale.
Verse. 6.
That thou mayst see thy childrens children and peace vponupon Israel.
It is giuen to many to hauehave children in matrimony, and to many it is not. Therefore we sayd before, that this is a commendation and not a promise perteining to eueryevery man perticularly, but generally vntounto matrimony & to the kinde of life it self. So vntounto some it is giuen to see the children and nephewes of their children. To some againe matrimony is all togither barren and fruiteles. For these things the Lord distributeth to eueryevery one as is most expedient for them. Notwithstanding, the godly married persons must pray vntounto God for them, and most commonly also they doe enioy them. And maruelous is that naturall affection and louelove especially in olde men which they beare vntounto their childrens children: for they louelove them more tenderly then their owne. Wherefore, for as much as this Psalme tendeth to the setting forth and bewtifying of matrimony, and wisheth all felicitie to the married persons, the holy ghost addeth this moreouer concerning their long and fruitfull posteritie, as a singular comfort, because he would omit none of those good blessings whiche are giuen of God to suche as are marryed, though not to all, yet to the most parte. Nowe, although we sayde before that all such prayers hauehave a promise included in them, yet notwithstanding this is the maner of corporall promises, that God giueth them so as is most profitable and expedient for eueryevery man. Wherefore we must apply the promise which is included in this prayer, to the kind of life it selfe, and not to eueryevery married person, namely, that such as liue in godly matrimony and feare God, shall encrease and multiply vntounto a fruiteful and a great posteritie, and that for their sake the blessing shall flowe vntounto all the people: as he addeth in this clause: peace vponupon Israell, that is to say, all wealth and prosperitie I wish vntounto Israell for thy sake.
Thus the Psalme commendeth and defendeth matrimony against those spitefull sclanders and reproches of the world, which can not iudge but according to the sense and feeling of the fleshe. Wherefore, as it is offended with the troubles and burthens of matrimony: so is it offended also with those things which happen in ciuill gouernment, when it must obey lawes, pay tribute to the Prince, or be are any other like burthen. For it would so liue that what soeuer is best or most pleasant in matrimonye, that onelyonly it would enioy without all griefe or molestation. As, we may see, there be many whiche marry wiues, because they imagine that there is nothing in matrimony but mere louelove, amorous delites, and fleshly pleasures. In like maner how many shal ye find, which through an inordinate louelove and desire of glory, seeke to rule and be in authoritie? But afterwardes, when in matrimony they must suffer troubles and vexations, and in politike gouernment, enuy, hatred, cursed speaking, and sclaunders, they cry out that they were deceiued and become impatient. Yea, it can not otherwise be but that these things must so come to passe. For that which is the best and most excellent in both kindes of life, the blessing of the Lord I meane, they nothing esteme. Wherfore we must hauehave a speciall regard vntounto the blessing: and we must hauehave also the word of God before our eyes, to the ende that when all other thinges are full of daungers, full of troubles, miseries and vexations, we may rest and repose our selues vponupon the good will and pleasure of our God.
Likewise in the Church, are not all thinges, I pray you, full of troubles, vexations, and wofull calamities in so great a multitude of prophane & godles people? Notwithstanding all these things, when we looke to the will of God, are easily borne and ouercome. So let vsus also in matrimony consider first the word of God: then the gift which the Lord bestoweth vppon vsus when he giueth wife and children: and thirdly Gods blessing and peace in the politike state and common weale. For these giftes thus acknowledged, let vsus afterwards giuegive thankes vntounto God. So shal God be prouoked to bestow a greater blessing vponupon vsus: whereas if these thinges be not done, we shall prouoke him to take from vsus those giftes which we hauehave. So great Empires, kingdoms, cities & common weales might longer prosper and flourish then they do. But because they be vnthankfull vntounto God and contemne his word, they come to ruine and miserably perish. Let vsus therefore learne to be thankfull, and the blessing of God shall abound in vsus.