A commentarie vpon the fiftene Psalmes, called Psalmi graduum, that is, Psalmes of degrees faithfully copied out of the lectures of D. Martin Luther ; very frutefull and comfortable for all Christian afflicted consciences to reade ; translated out of Latine into Englishe by Henry Bull.

The .126. Psalme. VVhen the Lord brought agayne, &c.

Touching the captiuitie whereof the Prophet speaketh in this Psalme, the interpreters doe not agree. Some vnderstand it to be means of the captiuities of Babylon: some of the captiuitie vnder the Romanes: other some doeth take that the Prophete meaneth here all the captiuitie and deliuerances of this people, according to that promise, Deut. 40. That if they should at any time be ledde into captiuitie for their transgressions, and by repentance shoulde returne vnto the Lord, he would shew mercy vnto them, and bring them home into their land againe. But in myne opinion they goe neare to the true sense and meaning of the Psalme, which doe re∣ferre it to that great & general captiuitie of mankind ••nder sinne, death, and the deuill: & to the redemption purchased by the death

and bloodsheding of Christ and published in the Gospel. For this kind of speech which the Prophet vseth here, is of greater impor∣tance then that it may be applyed onely to these particular capti∣uities. For what great matter was it for this people of the Iewes being as it were but a litle handfull, to be deliuered out of tempo∣rall captiuitie, in comparison of the exceeding and incomparable deliuerance whereby mankinde was s••e at libertie from the power of their enemies, not temporall but eternall, euen from death, Sa∣tan, and hell it selfe, Wherefore we take this Psalme to be a pro∣phecy of the redemption that should come by Iesus Christ, & the publishing of the Gospell, whereby the kingdom of Christ is ad∣uaunced, death and the deuill, with all the powers of darkenes are vanquished. This Psalme being thus generally vnderstand, may afterward be applyed to euery particular deliuerance.

Verse. 1.

VVhen the Lorde bringeth againe the captiuitie [or captiues] of Syon, we shall be like them that dreame.

By Syon is signified that people which had the promise of the comming of Christ. For redemption and saluation was first pro∣mised to the people of Syon and to the children of Abraham after the flesh. This people was in bondage vnder the lawe, and by the lawe, vnder the captiuitie of death and sinne. Now, if this people complaine of their captiuitie, and sigh for their deliuerance, what ••••all we thinke of the Gentiles which liued in idolatry, & in their owne lustes without any law, & without God. He could not there∣fore haue signified a more generall and more greeuous captiuitie, then when he saith that his owne people of Syon did long for this deliuerance, which in outward appearance was moste holy, & vn∣der Dauid and Saul did mightely flourish. But beholde how liuely ••e setteth foorth that ioy which should followe this deliuerance. We shall be, saith he, like them that dreame. By this kinde of speech he expresseth the greatnes of their ioy, meaning that this ioy and gladnes should be so great, that the hart of man should not be able to conceiue it. As if he should say: when we shall heare of, yea when we shall in deede feele and enioy this deliuerance from sinne & death, so farre passing all that we could hope or looke for, the ioy therof shall be so great, that it shall seeme to vs but vs a ••reame. For so we see it come to passe also euen in particular deli∣uerances, when God suddenly deliuereth his seruaunts out of an••

great trouble or affliction. So it hapned to Peter when he was de∣liuered by the Angell out of prison. Likewise when it was said to Iacob: Ioseph thy sonne liueth, and ruleth ouer all the land of E∣gypt: he was as one reysed out of a dreame, and could not beleue it vntill it was shewed vnto him by certaine tokens to be true in deede.

Here then is set foorth vnto vs the inestimable grace whereby we are redemed, through the blood of the sonne of God, who did not spare him selfe and his owne life that he might set vs free from the power of the deuill the wrath of God, death and eternall dam∣nation. But mans hart is not able, as is said, to comprehende these thinges. The more feeling and ••ast he hath therof, the greater a∣lacritie & courage hath he to goe through all daungers. The lesse feeling he hath, the more he is shaken with terrours, and at the length looking backe to Egypt with the Israelites, seeketh other helpes▪ Our heart therfore must wholly rest in this redemption, & we must labour to haue some part of this tast and feling which the Prophet rightly compareth to a most ioyful & pleasant dreame.

They that further list to inlarge this inestimable benefite of Christ or this deliuerāce, haue here occasion to amplyfie the same, first by the person of the redemer, then by y^e person of the redemed, by their former state and misery, of the power of the deuill, of the hugenes and horrour of death, of the force of sinne, &c. For these things had wholly deuoured all mankind, & could not be ouercome but by y^e sonne of God. This is that vnspeakeable & most glorious redemption, which rauisheth & astonisheth y^e mind with ioy. They therefore that feele not this ioy, haue not truely receiued nor felte this benefit, but the word is as a ••ome or a froth in their mouthes.

Verse. 2.

Then shall our mouth be filled with laughter and our tongue with ioy. Then will they say emong the hea∣then: The Lord hath done great things for them.

This Psalme hath in it a singular maiesty & therfore the Pro∣phet vseth here many figuratiue or borrowed speeches. By laugh∣ter he signifieth y^e voice of the Gospell. For y^• Gospel should be to vs nothing else but ioy & gladnes, especially if we compare it with y^e law. For y^e law terrifieth & killeth: whose vse •• office is, to br•••••• & to mollifie the hard & stony harts of the impenitent, as Ezechiel

saith. For they must be broken with this yron scepter (as it were) and beaten downe to hell as the Psalme prayeth: Let the wicked be turned into hell and all nations that forget God. For seeing they haue a heart of yron, and as the Prophet sayth, a brasen fore∣head, they must be terrified with the thundrings of the lawe, that is, they must be brought to the feare of Gods iudgement and filled with the terrour of death, as it hapned to the people of Israell at the mount Sina when the law was published by the voyce of the Lord. But they that haue a fleshy heart, that is to say, a soft and a tender heart, may not be killed with the law, but reuiued and ray∣sed vp with an other kinde of doctrine, which the holy Ghost here calleth laughter and ioy, that is to say, the Gospell. This is the right diuiding of the word which S. Paule speaketh of, to preach & set forth to the impenitent and hard harted, the threatnings of the law, the wrath of God against sinne & the terrours of Gods iudge∣ment: but to the weake and broken harted, the sweete comforts of the Gospell, that they which are secure & without feare, may nowe learne to feare the Lord: and they that are to much oppressed with feare, may be of good comfort and now begin to trust in the Lord. This difference betwene the law and the Gospel is wel knowne, but by experience and practise it is not so well knowne. For our infirmitie is such that we are rather touched with the sense of sinne and death then with the laughter and ioy, that is, the sweete com∣fortes and ioyfull promises of the Gospell. For, to speake of my selfe and of mine owne feeling, the redemption and life giuen by Christ doth not so much pearce my hart, as it is terrified with one word or one cogitation of sinne and of the iudgement of God. The cause whereof is for that we can not sufficiently learne this diffe∣rence betwene the lawe and the Gospell. For although it be both written and taught, yet is it not so effectually felt in the heart: Els should it follow that terrified heartes should cast away all heaui∣nes: for to them (as is sayd) perteyneth the voyce of laughter and ioy, and not the voyce of terrour and heauines.

And here also we find Satan to be our deadly aduersary, which most subtilly disputeth with vs touching the lawe, and vseth such arguments as we can not deny. For when he layeth vnto vs our sinnes, we are constreyned to confesse and to acknowledge them, which albeit we couer them some times before men, our consci∣ence as a thousand witnesses pronounceth against vs, and wil not

suffer vs to forget them or hide them. Whereof sometimes ariseth also a doubting or mistrust euen of holy workes: I speake nothing of those which are manifestly wicked. With these dartes Satan pearceth and greeuously woundeth the soft and tender hart, onely because this distinction is not so well knowne by practise as it is by speculation. For if we had this practise in deede, we shoulde rightly discerne betwene the law & the Gospell, also betwene the disciples of the law and of the Gospel, & beate backe Satan with this answere, that like a lying spirite he seeketh nothing else, but to blind and deceiue the hart with falshood and lyes. For whereas hard and stony harts be, those he doth not kill or terrifie, but flat∣tereth and filleth them with hope & faire promises: which doe not perteyne to such harts. Contrariwise, where as such tender and ti∣morous heartes be, as are to much terrified already, and therefore should be confirmed & reised vp with the promises of the Gospell, those heartes Satan most of all, not onely goeth about further to afflict and terrifie, but to beate them downe also to vtter discom∣fort. Wherefore the Christian man must learne and labour by fee∣ling and practise to make this distinction in his heart, and say vn∣to Satan: Away from me Satan with thy lyes. When I am void of the feare of God, secure and hard harted, then come and pleade the lawe against me: then will I heare thee: for then that is the tyme to teach the law. But since thou commest nowe vnto me with the law, whereas my heart is terrified already with sinne & death, I wil not heare thee: For thy doctrine perteyneth not vnto me, but laughter and ioy: not terrour and death.

So should Satan be aunswered when he goeth about to terri∣fie vs. But by experience we feele that when most neede is, our heart is not able thus to aunswere, although we haue heard these thinges before neuer so often. The cause is this: that albeit hea∣uen be ours and wide open for vs, yet such is our nature, and such is our infirmitie that all this can not make vs so ioyfull, as the gaping gulph and horrour of hell doth terrifie vs: So that one cogitation of our sinnes doth more afflict vs, then all the tea∣ching and preaching of the merites of Christ can comfort vs. Wherefore we must earnestly endeuour to learne this practise, or at the least to atteyne to some knowledge thereof, and reyse vp our selues with these wordes: that the Gospell is nothing else but laughter and ioy: which properly perteyneth to the captiues,

that is, to those that feele the captiuitie of sinne and death, to the fleshy and tender heartes, terrified with the feeling of the wrath and iudgement of God. These are the Disciples in whose hearts should be planted laughter and ioy, and whiche onely should heare the voyce of ioy and gladnes in the tabernacles of the righteous, and that by the authoritie of the holy Ghost: which this verse setteth foorth. For it signifieth that this people was in Sion, and after the outward shew of the kingdom and priesthood, did mightely flourish. But if a man consider them according to the spirite, he shall see them to be in miserable captiuitie, and that their tongue is full of heauines and mourning, because their heart is terrified with the sense of sinne and death. This is Moi∣ses tongue or Moises mouth, full of wormewoode and of the bit∣ternes of death: wherewith he ought to kill those onely which are to liuely and full of securitie. But they which feele their captiui∣tie should haue their mouthes filled with laughter and ioy, that is, the redemption and deliueraunce from sinne and death, pur∣chased by the bloode of Christ, should be preached vnto them. This is the sense and meaning of the holy Ghost, that the mouth of such should be filled with laughter, that is, their mouth should sound and shew forth nothing else but great gladnes and those in∣estimable consolations of the Gospell, with voyces of triumph and victory by Christ, ouercomming Satan, destroying death and taking away our sinnes. This was first spoken vnto the Iewes: for this laughter was first offered to that people, then ha∣uing the promises. Now he turneth to the Gentiles, whome he calleth to the partaking of this laughter.

Then shall they say among the Gentiles, &c. The Gentiles naturally hated and disdayned the Iewes, and coulde abide no∣thing lesse then their religion. Yet these Gentiles, saith he, when this laughter, this ioy, shall be published and preached, shall maruell thereat, and shall praise the great workes as the Lorde. Nowe, the Gentiles would not thus doe, or esteeme this worke of God as a benefite, excepte they also should be partakers of the same. Therefore when the holy Ghoste saith, that the Gentiles should publish, praise and magnifie this benefite of the Iewes deliuerance out of captiuitie, he plainely signifieth withall that they shoulde be partakers of this deliuerance, and that they like∣wise shoulde extoll and magnifie this greate mercy of God, this

deliuerance from sinne and death. To this doe almost all the Pro∣phets beare witnesse. In the 8. of Zachary it is saide that out of all languages of the nations should take hold of the skirte of him that is a Iewe, and say: we will goe with you, for we haue hearde that God is with you. Which place of Zacharie seemeth to be ta∣ken out of this Psalme. In the first of Esaie likewise: All nations shall flow vnto the Lord, and many people shall go and say: Come and let vs goe vp to the mountaine of the Lord, to the house of the God of Iacob, and he will teach vs his wayes, and we will walke in his pathes, &c. These things doe make for our comfort, which are not of the seede of Abraham after the flesh. For albeit the pro∣mise was not made vnto vs, yet when it was accomplyshed we were made partakers thereof, but by the Iewes notwithstanding according to the wordes of the promise: In thy seede shall all na∣tions be blessed. And sal••ation saith Christ commeth of y^e Iewes. Thus doe we Gentiles pertaine to this redemption, although it was not due vnto vs (for to vs it was not promised) but came by the free mercy of God through this laughter and this ioy, whiche the Prophet speaketh of, published and preached not onely in Si∣mon, but emongst the Gentiles also, which doe enioy all the good blessings and benefites of God togither with his holy people, as it followeth.

Verse. 3.

The Lord hath done great things for vs, therefore we reioyce.

Here you see one Church gathered togither of the Iewes and of the Gentiles, and with one voyce magnifying the workes of the Lorde, that as Paule saith: with one minde and with one mouth God, euen the father of our Lord Iesus Christ might be glorifi∣ed. For as the Church of the Iewes singeth: The Lord hath done greate thinges for vs: so singeth the Church of the Gentiles also, being both partakers of one fruite, both knowne by one true signe to be the people of the Gospell, namely because they are the peo∣ple of ioy and gladnes, as these wordes declare: Therefore we re∣ioyce.

Consider now the kingdom of the Pope and the horrible abo∣mination thereof. In the which there was nothing hearde, seene, taught, redde or exercised but mens traditions, mens dreames.

which of their owne nature can doe nothing else but discomfort & afflict the conscience. For our tradition bringeth forth an other, one obseruation followeth an other, and that worst of all is, they are not onely burthens to the body (for to that ende tend all the or∣dinaunces of men, if there be any profitable vse in them) but are now become snares to the conscience. Wherefore there was not one iote of this doctrine in the Popes kingdome that ministred a∣ny occasion of ioy or gladnes to the pore conscience. No maruell then if in this kingdome of darkenes the conscience was terrified and found no comfort. For if it be in anguish and terrour, it can not make that distinction whereof we spake before. Great cause haue we therefore to be thankfull vnto God for this inestimable benefite, that we now knowe the doctrine of the Gospell to be the doctrine of consolation & saluation. Through the which doctrine looke how much ioy thou feelest in thy heart, so much thou doest enioy of life and saluation. But if thou feele thy heart still oppres∣sed with heauines, the deuill hath not yet giuen ouer to vexe thee. Wherefore thou must haue thy heart well instructed in the true vse of the lawe and of the Gospell, (as we haue said before) that thou mayst knowe that the lawe ought to be vsed onely against the obstinate and impenitent, and that therein consisteth the true and proper vse of the lawe: but when it vexeth and terrifieth such ten∣der consciences as are to much feared already, it is not rightly v∣sed, and therefore terrified consciences may in no case harken vnto the law, for to such perteineth laughter and ioy, the preaching, I say, of the Gospell or remission of sinnes giuen vnto vs in Christ: by the which we are also sanctified, but by the law we are not san∣ctified, but the power and gift of sinne is thereby rather increased in vs.

Verse. 4.

O Lorde turne againe our captiuitie as the riuers in the south.

Hitherto he hath intreated and prophecied of the kingdome of Christ and of the redemption to be wrought by Christ, and after∣ward to be published to all nations, that thereby might be gathe∣red one church of the Iewes and the Gentiles in the which should be preached nothing else but laughter and ioy, praise and thanks∣giuing, Now he procedeth further to describe this Church, and

sheweth what followeth this fruite of redemption and this com∣munion of the Iewes and Gentiles, namely the great necessitie of continuall and faithfull prayer: like as the Prophet Zachary al∣so ioyneth with the spirite of grace the spirit of prayer, that is, with the redemption which was wrought by Christ, the prayer of the faithful and of the redemed. For although our redemption be fully wrought & we redemed by the blood of the sonne of God, yet is it necessary that we shoulde pray for this redemption, as Christ also in his prayer commaundeth vs to do, that Gods name may be sanctified, which notwithstanding we know to be holy and sanctified already: that the kingdome of God may come, which is come and is within vs already. As Christ saith: Father glori∣fie thy name, and the father aunswereth, I haue glorified it, and I will glorifie it againe. Also Sainct Paule saith: I count not my selfe to haue attayned vnto it, &c. He meaneth the fulnes of the knowledge of Christ, and perfect tast of the power of his re∣surrection.

This is it which I touched before, that this benefite of the gos∣pell, this inestimable gifte of our redemption and life euerlasting is easie to be vttered with wordes, but moste hard to be belee•••••• with the heart. For we haue in this life, not the tenthes, but th•• first fruites of the spirite: but the flesh yet liueth fully and wholly in a maner, strong and lusty. True it is that we haue entred one foote into the kingdom of God, and haue thereby obtained the as∣surance of the promise▪ But we must not there rest: we must•• drawe the other foote after, that is, we must continually increase and goe forward in the knowledge of grace and of faith: and for this cause the Prophet Zachary saieth that the spirite of prayer is poured forth vppon vs, which spirite requireth this encrease in vs. And Sainct Paule saith: that the spirite sigheth with sighes that can not be expressed, yea and that euery creature also gro∣neth for the deliuerance of the children of God. Wherfore whiles we are in this body, which presseth vs downe as a heauy burden, and hindreth vs that we can not fully apprehend these thinges, we haue not onely the spirite of grace, but the spirite of prayer also, that we might be assured of the grace and good will of God towards vs for Christes sake in whom we beleue, and yet should not cease to pray that God would make perfect in vs that he hath begunne.

Let no man then thinke that once to haue heard these thinges maketh him a true diuine, or that he hath now a••teyned to the full and perfect knowledge hereof. For this arrogancie maketh fana∣ticall spirites, which like to Aesopes dogge, follow the shadow and lose the thing. In deede, if we looke to the word, to baptisme, to Christ him self, al is perfect. But we speake not here of the things but of the apprehension thereof. So life euerlasting is perfect. In my fathers house are many mansions, sayth Christ. But in these mansions we are not yet fully setled so long as we liue here. In the meane time we are oppressed with cares, vexed with sinne, aff••i∣cted with tentations, terrours and desperation. Satan neuer cea∣seth to assaile our faith, hope, and other vertues which God hath planted in vs. And this prerogatiue hath Satan because the grace which is begun in vs is not yet perfect. Therefore he fighteth so busely against these beginnings, fearing least they should come to perfection. Such is the life of Christians, which haue already re∣ceiued the first fruites of the spirite, who by experience doe learne y^t these things can not be fully apprehended, but that in the meane while they shall often times slippe, yea and some tymes daunge∣rously fall, so that the sparke of faith and of the spirite may seeme to be in them vtterly quenched, as it hapned to Dauid in his adul∣tery: wherein they haue neede of helpe to reise them vp againe, as Christ aunswered to Paule: my power is made perfect in infirmi∣tie. The infirmitie is theirs and remayneth theirs whiles they liue, but the power and strength is Christes alone.

In this daungerous state they flie vnto prayer and say: Leade vs not into tentation: Giue victory O Lord, that my faith fayle not, that my hope be not confounded. Make perfect the good work which thou hast begunne in me. Notwithstanding these are they which not onely haue receiued the first fruites of the spirite (as is sayd) but also haue perfect redemption, sure hope of life euerla∣sting, remission of al their sinnes, true deliuerance from the deuil, hell and eternall death. All these thinges haue they: and in the things there is no defect, but the defect is in me and in thee, be∣cause we haue not yet fully apprehended these thinges. For flesh and bloode and the remnauntes of sinne doe yet liue in vs. This forced Paule to cry out and say: I see an other lawe in my mem∣bers fighting against the law of God. And this is the cause why a Christian can not be secure. For he seeth that he hath not yet

ouercome all perills and daungers which the enemie dayly deui∣seth. But for so much as pertaineth vnto Christ (as is sayd) whom by faith he apprehendeth, on whom he beleueth, true it is that he hath all thinges. For in Christ the deuill is ouercome, the law ful∣filled, the wrath of God pacified, and death it selfe vanquished. In this state we stand if we looke to Christ, on whom we beleue. But when we looke backe into our selues, we are forced to confesse that we are not pure, because our fayth is not yet perfect, and therefore can not perfectly apprehend perfect thinges, as S. Paule sayth: Therefore when we come to the combate, we giue place to the e∣nemy, we suffer our hope to be wrested from vs, we are cast into heauines, impaciencie, &c. Thus Christians are warriers & Gods true souldiers, which stand alwayes in the battaile, and can not be secure or voyd of feare. Therefore they are feruent in prayer and cry vnto God for succour. Contrariwise, they that are secure, pray not, for they thinke that the deuill is farre enough of, and so that faith & feeling of the good gift of God which they seemed to haue, they lose before they be ware, and when tentation commeth, they are like to a withered leafe.

Thus we see the great necessitie of prayer, and how it ought to be continually vsed among the faithfull, if not with the mouth, y•••• with the hart and harty sighes vnto God, according to the wordes of S. Paule: Let the word of Christ dwel in you plentifully: sig∣nifying that they ought to be continually exercised therein, not on∣ly by teaching the same to other publikely and priuatly, but also by earnest meditation and prayer, when they sit at home in their houses, as Moises teacheth, when they walke by the way, when they lye downe and when they rise vp. For as the Deuill goeth a∣bout like a roring lyon, strong and mighty, seeking whom he may deuoure: so are we on euery ••ide infirme and weake, pressed downe also with the flesh, full of sinne, & cariyng this treasure in earthen vesselles: In the which our fayth is as a tender plant, which be∣cause it is not yet come to perfect strength, may be easily shaken with winds and tempests. This know not they which before they haue had some triall of them selues by affliction or wrastling with the enemy, thinke them selues to be Christians and sound in faith. We must watch therefore and pray as Christ commaundeth that in our daily conflictes we may stand stedfastly against the darts of Satan which would driue vs to the contempt of God and man.

So doe I vnderstand this prayer, not in the person of the Pro∣phet, as though he prayed for the reuelation of the redemption that should come, but in the person of the faithful which haue need continually to pray, according to this verse & say: Lord thou hast redemed vs out of captiuitie, redeme vs yet more, thou hast forgi∣uen vs our sinnes, forgiue vs more, thou hast killed the deuill, kill him more, thou hast taken away the law, take it away more. For we must pray for that which we haue already, vntill we come to the full perfection thereof, which shall be after the death of this body, in the which sinne here dwelleth. The sense and meaning then herof is: Lord turne againe our captiuitie, that is, redeeme vs, whiche haue begunne to be the newe creature, that as our re∣demption by Christ is fully and perfectly wrought, so we may ful∣ly and perfectly apprehend and feele the same: For there be ma∣ny things which in this life fight against this redemption. Wher∣fore it is necessary that we shoulde be well armed against them, that we fall not againe into captiuitie. On this wise we must al∣wayes pray, that the first fruites of the spirite may continually encrease in vs, and that we may be redemed day by day vntill the olde man be wholly put away by death. Then shall our captiuitie be perfectly chaunged, euen as the riuers or waters in the south, which by the mightie worke of God were dryed vppe and vtterly consumed. Whether ye vnderstand here the redde sea, or else th•• riuer of Iordane, it forceth little. The similitude is this: Like as by thy mightie hand thou broughtest to passe miraculously that the waters were dryed vp and consumed, so dry vp O Lorde, and bring to nothing al our captiuitie. Some doe interprete this verse otherwise: that is, turne our captiuitie O Lorde, as the riuers in the South, which in the summer are dryed vp in the desert places by the heat of the sunne, but in the winter are filled vp againe with plentie of water.

How necessary y^e spirit of prayer is, they that haue not sought with Satan doe not know. Let vs therefore giue our selues wholy to the continuall exercise of prayer and meditation of the holye Scriptures: For negligence and securitie encrease by little and litle, as rust doth in the iron, and the word slippeth (as it were) out of our handes before we be ware. If it so come to passe, then hath Satan gotten halfe the victory already, who seeketh all opportu∣nitie to see vppon vs, and then specially is he wont so to doe, when

he perceiueth our heartes to be voide of the word of God. Here he stirreth vp of a spark, as it were, a flaming fire in our conscience, which before we can quench and apprehend Christ and his worde againe, either we are oppressed with anguish and sorrow, or vtter∣ly consumed. For he is a murtherer, and seketh by al meanes how to destroy vs. It is necessary then for vs to haue our senses exerci∣sed and our mindes occupyed in the meditation of the worde and prayer, that the enemy find vs not vnarmed or vnprouided, which so busily seeketh to spoyle vs of this redemption. I also am a Di∣uine, which by great troubles haue gotten some knowledge and vnderstanding of the holy Scripture, and yet am not I so lifted vp through this gift, but that I doe dayly exercise my selfe euen ••∣mongest the children in the Catechisme, in secrete meditation I meane of the commaundements, the articles of the beliefe and the Lords prayer, &c. with an earnest and attentiue minde, not onely recounting with my selfe the wordes, but obseruing and weying also what euery word signifieth. And doubtles whē I am not thus exercised, but am occupyed with other matters, I finde a manifest discommoditie thereby. For the word is deliuered vnto vs to this ende that we should continually exercise ourselues therein. Fo•• without this exercise we waxe dull and forget our selues. We see into what great daungers men dayly fall. And whereof else com∣meth this, but because they are secure, they pray not, they heare not the word: whereby Satan worketh in their hearts by litle and litle a contempt of the word, and so bringeth them either in to sud∣den desperation, or other horrible calamities. For if the word be once lost and gone, what hath a man to defend him selfe with all a∣gainst this aduersary? It is the part of a Christian therefore to be exercised continually in the word and prayer, not onely because it conteineth such thinges as the hearte is not able fully to compre∣hend, but also for that our aduersary tempteth not once, but conti∣nually: therefore we must continually fight against him with the word and prayer. Thus we see that prayer perteineth to the peo∣ple of Christ, to the redemed and sanctified: for the vnbeleuers and wicked doe not pray.

Verse. 5.

They that sowe in teares shall reape in joy.

Emongst other thinges which properly pertaine to the rede∣med,

this also is one, that they are subiect to many temptations, according to the saying of Sainct Peter: By many tribulations we must enter into the kingdom of heauen. Therefore the professi∣on of a Christian man is rightly called the profession of the crosse. So it behoued Christ the head of his Church, to suffer. And the Prophets through y^e inspiration of the holy Ghost, did testifie be∣fore of his passion and his glorification which should follow. And how can it be but that Christians must needes suffer, since thou shalt finde no kind of life in the world which is without the crosse, except thou wilt be vniust. But if thou vnfaynedly seeke to liue iustly and godly in this world, it can not be auoyded but that Sa∣tan wil lay a crosse vpon thee and vexe thee. How much more then will he so doe when thou must fight with him touching righteous∣nes and life euerlasting? For if Satan can not abide ciuill and ex∣ternall iustice, home will he abide eternall righteousnes whereby he knoweth that he shall perish for euer? Thus Satan continual∣ly persecuteth and vexeth the children of God. Wherefore of all men their life is most miserable, whether you looke to the thinges which they suffer in the flesh, or in the conscience. In ciuil affaires and thinges parteyning to this life, there appeareth some shadow at the least, of ioy and pleasure: but they that will be true Christi∣ans, feele them selues miserably wrapped in sinne which maketh the conscience giltie before God. Moreouer in the sight of y^e world they are counted as wormes, outcastes, and cursed people, subiect to the malice of Satan and the whole world, & therefore the world rageth against them with all kind of crueltie. Who so then wil see the true image of a Christian, let him behold Iob, compassed on e∣••ery side and oppressed with deuills, greeuously afflicted and tor∣mented, full of fowle and lothsome sores. What shall we then doe? These thinges must we suffer if we desire to atteyne eternall life. If we will confesse and acknowledge our redemer Iesus Christ and our redemption, let vs be assured that there shall alwayes be ready which will seeke to spoyle vs of our righteousnes and eter∣nall life.

Let vs therefore, as Sirach teacheth, prepare our soules to ten∣tation, and let vs offer our backe to the plowers, &c. as y^e Psalme sayth. For who so euer counteth him selfe a Christian, must thinke him selfe no better then his maister Christ. For we must be made ••••ke to the image of the sonne of God. If Christ bare a crowne of

thorne vpon his head, let not vs thinke that we shall haue a gar∣land of roses set vppon our head. For our partes we seeke peace and quietnes, neither doe we giue vnto the world iust occasion to rage against vs. Albeit Satans malice is not so pacified, but ra∣ther encreased.

Behold nowe therefore the miserable image of a Christian, which is redeemed notwithstanding: he is full of sinne, full of dis∣comfort, and ful of death. He is like vnto Lazarus lying before the rich mans gate. He is like to Iob oppressed with infinite miseries and calamities. Here thou wilt say: Who would then desire to be a Christian? Harken therefore what Peter sayth: Brethren, thinke it not straunge as concerning the fiery tryall which is amonge you to proue you, as though some straunge thing were come vn∣to you: but reioyce in as much as ye are partakers of Christes suf∣feringes, that when his glory shall appeare, ye may be glad and reioyce. For this is the image of Christ, of his Church, and of al the brethren, that we should suffer. But looke not to the sufferings and tribulations onely, but behold also the fruite that followeth, namely that they which sowe in teares shall reape in ioy. Wh•••• can be sayde more comfortably to those that carry the crosse of Christ, which touching the spirite are vexed of deuills, touching the body afflicted of the world. For Satan oppugneth our faith▪ causeth vs to murmure against God: or else so oppresseth our hartes with heauines and sorrow that we knowe not what we doe, or whether to turne vs: and yet is it true that we are sanctified 〈◊〉〈◊〉 redemed. Notwithstanding this redemption is hidden: but th•• temptation is felt both in the spirite and in the flesh. Besides 〈◊〉〈◊〉 this, the world ceaseth not to vexe vs, the aduersaries of the wo•••• slaunder vs and our doctrine, and falsely accuse vs, seeking a thou∣sand occasions to molest vs, yea to roote vs vtterly from the fact of the earth.

When a man once feeleth these thinges, his heart trembleth, and cryeth: Haue mercy vpon vs O Lord, haue mercy vppon vs. All this is to sowe in teares, to goe foorth and weepe, and to cary seede: for so the holy Ghost calleth it. It can not be then but that a Christian must needes be such a sower as must reape not in laugh∣ter, but in bitter sorrow and teares. But thou wilt say: Where i•• then the laughter which is preached to the redemed, whereof Da∣uid spake a litle before? In the spirite. For looke how much faith

thou hast, so much laughter thou hast also. But sometimes this laughter is lost and turned into mourning: yet are we not forsa∣ken. For the promise is sure, that we shall reape in ioy. Moreouer we must not vnderstand here by sowing, the office of teaching one∣ly, as Paule vseth it: which sow vnto you spirituall thinges, &c. but it signifieth the life of the godly, with the whole course and all the actions thereof which they take in hand in respect of their vo∣cation. For these are, as it were, seedes of the life to come, which life we enioy and possesse in hope. For our saluation is sure & cer∣taine, and the victory ouer sinne, hell, and death is ours, but yet in hope. Notwithstanding so long as we are in this life, we remayne alwayes in teares and mourning, as Christ saith: The world shall reioyce but you shall sorrow, but your sorrow shall be turned in∣to ioy. This must we looke for, and with this hope must we ouer∣come all sorrowes and vexations. For we are in the sight of God like vnto wild beastes, whom he suffereth continually to be vexed & coursed of the hunters, so that we neuer seeme to be in safety. For a Christian without afflictions is nothing. We see how he suffred Peter, Paule and all the faithfull to be persecuted of the hunters, that is, of the Sinagoge, the Emperours & Princes, to y^e end that they might learne to be humble in them selues, & not to be proud.

Seing then that all they which will liue godly in Christ Iesu, must suffer persecution, we must hold fast this consolation, where∣by we may, as it were, season these afflictions, namely that the ho∣ly Ghost doth here prophecie that we must sow in teares, but bid∣deth vs be of good comfort notwithstanding: for the more plentiful & bitter the teares be, the greater laughter & ioy shall follow: like as he setteth forth also a contrarie example. The world soweth in laughter, but afterwards it reapeth in euerlasting sorow, anguish & misery. But our tentations & afflictions do here endure but for a litle while. Let vs therfore patiently suffer in hope that in steede of this paynfull sowing for so small a time, we shall hereafter reape euerlasting ioy and blessednes. And this also bringeth great con∣solation, that albeit our whole life be full of sorrow, bitter afflicti∣ons, and a sowing altogither in teares, yet God will suffer no tentations alwaies to continue. But like as stormes and tempests haue their seasons, and afterwards commeth faire wether, as also after labour followeth rest and quietnes: euen so experience doth teach vs that when our heartes haue bene vexed and oppressed

with cogitations of desperation, mistrust, impatiencie before God and the world, for a day, two, or three or else longer, God reyseth them vp againe with some spirituall comfort. For if ten∣tations should last alwayes, who shoulde be able to endure them, yea we should fal away from God for euer. Therfore our afflicti∣ons are tempred with some consolatiōs, that we should know that God wil not suffer vs to be altogither swallowed vp with sorrow. He will correct vs, as the Psalme sayth, but wil not giue vs ouer vnto death. He suffereth vs to be cast downe, but he reacheth out his hand to reyse vs vp again. But contrariwise Satan & y^e worlde doe not cease, with perpetual hatred & insaciable malice to rage a∣gainst vs. They say: downe with them, downe with them euen to the ground. But Gods anger is not such, who chasteneth and cor∣recteth vs for our saluation.

Let vs learne therefore to know these things, and that we must suffer afflictions and sow in teares, lest when tentation commeth we be offended as though some new or straunge thing were hap∣ned vnto vs, and so flie from God & fall to dispaire: And let vs hold fast this consolation, that our haruest is in heauen, euen life euerla∣sting, which we shall reape with ioy: and moreouer, that our ten∣tatiōs are so tempred in this life y^t we may be able to beare them, according to the saying of S. Paule: God is faithful, which wil not suffer vs to be tempted aboue that we are able to beare, but will giue an ishue or outscape euen with the tentation. Some times in deed it semeth vnpossible for vs to endure the tentation or afflicti∣on any longer, but Gods power is made perfect in our infirmitie.

Verse. 6.

They goe (or going they goe) forth and weepe, cary∣ing precious seede: but they shall returne with ioy & bring their sheues with them.

Howe could the state of the Church or the passage wherein it walketh vnder the holy crosse be more liuely expressed. Whereby we may learne so to arme our mindes that we lose not that laugh∣ter which by faith we haue apprehended: but may encrease and waxe strong, and feele this laughter more and more in vs. For faith and the life of Christians is not hyprocrisie, as their whole life and religion is which are shut vp in cloisters, which seeke to come to perfection by certaine speculations of the spirituall vnion (as they call it): but altogither in vayne, as I haue proued by

mine owne experience. For when I did moste earnestly by this meanes seeke to attaine to perfection, I could neuer feele any ••ast thereof. Wherefore it is nothing but deceit and hypocrisie. But the Christian life is that which is here described, that is, to be ex∣ercised with tentations and afflictions vnder the crosse, and to ap∣prehend the word. This is our true vnion with God, which consi∣steth in practise: In the which vnion we must dayly increase, be∣cause of the flesh, the worlde & the deuill, which do exercise vs with continuall tentations. For except in these daungers we haue re∣course vnto the worde & prayer, we are gone. The crosse therefore is the meane wherewith God will haue vs, not swallowed vp and consumed, but exercised, that we may daily growe more and more towardes perfection.

Moreouer, concerning the text, it forceth litle whether ye take this verse as a repetition of that which goeth before, or whether ye deuide them, & referre this verse to the consolation of this pre∣sent life, and the former verse to the consolation of the life to come. Notwithstanding it seemeth to me that the intent of the Prophet is here, properly to signifie that afflictions doe not come vnto the faithfull once onely and no more. For although consolations are now and then intermixed, yet one tentation followeth an other: so that all their life is in a maner nothing else but a continuaunce of tentations. So hath it alwayes bene that when one heresie was o∣uercome in the church, an other hath sprong vp: when one tyranne by the hand of God hath bene oppressed, there hath risen vp an o∣ther. So priuatly also Gods children doe feele that one tentation, one affliction or desperation being ouercome, an other followeth, and the end of one trouble is the beginning of an other. This con∣tinuance of the crosse he seemeth also to expresse by this repetiti∣on, when he saith: Going they goe foorth, For there is no ende of teares before we goe downe into the graue.

Where the Interpreters haue translated: Good or precious seede, let them that are learned in the Hebrew tongue, see to it: for the figure is to farre fette. He seemeth rather to signifie a prolon∣ging or deferring of time, so that he expresseth a continuaunce of tentations, whereof I spake before. The sense and meaning then is, The seede which they carry is long deferred or prolonged: As if you should say: They liue a painefull, sorrowfull, and a tedious life. Day by day they are exercised with new troubles and afflicti∣ons,

which follow them without ceasing. So that this seede thus prolonged and caried for a long season, is nothing else but tenta∣tions continuing and succeding one after an other, one still follow∣ing vpon an other. But what is the ende of this continuance? E∣uen this, that they shall possesse eternall ioy and felicitie. As the author of the Epistle to the Hebrewes doth notably declare. No chastising (sayth he) for the present time seemeth to be ioyous, but greeuous (here you heare of teares): but afterward it bringeth the quiet frute of righteousnes vnto them which are thereby exercised (here you heare that they shall returne with ioy). Albeit then that this seede is prolonged and deferred, yet is it not so for euer: but the ioy that shall follow is euerlasting. Thus y^e kingdom of Christ consisteth not in the power and riches of the world, but in eternall redemption, which we must attaine vnto through great afflictions and infinite crosses. Wherein notwithstanding we are supported by the word and prayer, vntill we come to the fulnes of our salua∣tion in the kingdom of heauen.

Notes

• The argu∣ment of the Psalme.
• Of what ma∣ner of capti∣uitie this Psalme trea∣teth.
• Act. 12.
• Gen. 45.
• Psal. 9.
• 2. Tim. 2.
• Speculation is a naked knowledge without ex∣perience and practise.
• Psal. 117.
• Rom. 1.5.
• Mens ordi∣nances must onely serue for the exer∣cise of the body & not to bind the conscience.
• Iohn. 12.
• Phil. 3.
• Satans pre∣rogatiue.
• Rom. 7.
• Philip. 3.
• If we will be partakers of his glory, we must be also partakers of his sufferings
• 1. Pet. 4.
• Iohn. 16.
• Psal. 137.