Commentary on the Psalms of Ascent, Section 1

Commentary on the Psalms of Ascent · Section 1

p. 2The 120. Psalme. I called vntounto the Lord in my trouble, &c.

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

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

Verse .1.

I called vntounto the Lorde in my trouble and he hearde me.

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

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

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

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

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

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

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

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

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

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

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

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

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

Verse. 2.

Deliuer my soule, o Lord, from lying lippes and from a deceitfull tongue.

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

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

Verse. 3.

VVhat doth thy deceitfull tongue bring vntounto thee, or what doth it auaile thee?

Verse. 4.

It is as the sharpe arrow of a mightie man and as the coles of Iuniper.

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

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

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

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

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

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

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

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

Verse. 5.

VVoe is me that I remaine in Mesech, and dwell in the tents of Kedar.

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

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

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

p. 19Verse. 6.

My soule hath too long dwelt with him that hateth peace.

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

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

Verse. 7.

I seeke peace, & when I speake thereof, they are bent to warre.

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

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

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

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