Sauiour Christ God is able of these stones to raise vp children vnto Abraham For whereas the promise was made vnto Abraham the Phariseis because they were the children of Abraham thought they shoulde vndoubtedly be heires of the promise This confidence made them bold to liue carelesly and without all feare of god Therefore saith he it is certaine that the children of Abraham shall be heires of the promises made vnto Abraham but if ye will be carelesse and wil not obey the commaundement of God I say vnto you it is an easie thing for God to reiect you and of the very stones to reise vp a posteritie vnto Abraham So this promise dependeth wholy vpon the condition to bridle and beate downe our presumption The couenant is the promise of mercie through christ The Testimonies are the will of God reueiled vnto all ages by Moses and the Prophets Wherefore he requireth faith and then obedience vnto the law And here is to be noted that he addeth VVhich I will teach them For he will be the teacher and he wil be heard He will not that the Councells should be heard or such as teach that he hath not taught So we say also of the Church that where so euer the promise of God is beleued and his word obeyed there is the Church But they that doe not beleue bragge they of their glorious titles their holy vocations and such like neuer so much are reiected of God no members of the Church For who would beleue the Pope because he is the Pope And yet for this onely cause he will be beleued no man may aske whether the thinges which he teacheth be true and sound but he will haue men simply to beleue that that holy sea can not erre Against this who so euer dare once open their mouthes or examine his decrees by the word of God are drawne and haled to all kindes of torments Like as therefore the Iewes taught and defended their errors and impieties by the authoritie of their Kinges vppon whome this promise seemed to be grounded euen so in all ages is the false church wont to doe But we answere that in deede the promise is true and yet is it conditionall namely If ye keepe my couenant and my testimonies For God did not so anoynt the Kings that they should doe what so euer seemed good in their sight or what so euer they ordained or taught God would approue because they were kings and the anoynted of God but he addeth If ye keepe my couenant So in the newe Testament it is a true saying He that heareth you heareth me but yet not generally to be vnderstand of all those which teach in the Church For some teach not the word of Christ but their owne word This word God willeth not to be heard but commaundeth that it be not heard when he sayth Take heede of false prophets So Moses in Deutronomie commaundeth that the king should neuer lay the booke of the lawe out of his handes but should exercise the same continually in reading in learning and in practising the same If this commaundement was giuen to the Kings vnder the law what shall we then thinke of the word of the newe Testament In vayne shall the Pope and his Prelates here glorie and bragge of the Councells the fathers the Church the dignitie which they haue so many yeares vsurped All these are so farre to be approued and beleeued as they teach according to the rule of the holy Scripture For the Church which hath authoritie from God is that onely and alone which followeth the voyce and the word of the Lord. Moreouer we learne by experience that nothing is more common emongest men then to abuse the authoritie and power committed vnto them very few there be which doe rightly vse their authoritie either in the Church or in the common wealth The cause is for that the greater part serue their owne affections their owne lustes and pleasures and whiles they shoulde rule others they suffer them selues to be ruled and gouerned of Satan Hereof commeth it that we see the Pope the Bishops yea the whole Papacie to haue no care of the word nor loue to the word at all but are wholy giuen ouer to seeke theor owne glorie dignitie wealth and pleasure Wherefore their authoritie bindeth not vs although it were the authoritie of an Angell from heauen but with good conscience we depart from them lest we should be disobedient to the high authoritie and Maiestie which is God him selfe But if the Pope with his Prelates would not resist and persecute the doctrine of Christ if with vs they would beleue teach that we are iustified by the onely price of the blood of Christ and would not teach men to make marchandise of their owne merites and workes we would gladly acknowledge their authoritie But since they manifestly impugne the worde since they defende their impieties and abominations with extreme crueltie and tyranny we doe not onely reiect and contemne their authoritie but we say as Paule sayth that they are accursed It is a common principle emongest the popish Doctors that the Pope is aboue the worde and the Scripture and that in the lawe of God he may dispense as pleaseth him But God giueth no authoritie vnto man aboue the word So should he set man that is to say dust and dunge aboue him selfe for what is the word but God him selfe This word they that honor obey and keepe are the true Church in deede be they neuer so contemptible in the world but they which doe not are the church of Satan and accursed of God. And this is the cause why it is expresly set downe in the text The testimonies which I will teach them For so will God vse the ministerie of teachers and Pastors in the Church that he notwithstanding will be the chiefe Pastor and all other ministers and Pastors what so euer yea the Church it selfe shall be ruled and gouerned by the word Emongest the people of Israel the Kings and Priestes glorying and vaunting of their vocation thought they might doe what they list So the Pope and his Prelates at this day will not be subiect to the authoritie and rule of the word the Scripture For the euill conscience which the Pope hath doth alway cry out and witnesse vnto him that the holy Scripture is the word of God and therefore will be against him vtterly condemne him Wherefore there is no prison which he more hateth and abhorreth then the word of God. This conditionall sentence is here set down because of the wicked that they should not take vppon them an absolute power contrary to the word For there is no absolute promise but that which perteineth vnto Christ which saith not with a certeine condition but generally and absolutely that Christ should come of the seede of Abraham Nowe whereas the corporall kingdom did endure vntill this promise as touching Christ
and Bishops is that which is according to the eye onely For God which saith Be of good comfort I haue ouercome the world Also Feare not those which can kill the body but are not able to kill the soule the same God alone I say is the very true greatnes to the which if you compare Satan and al the fury of the whole world what are they else but a bubble what are they else but grasse but light strawe and stubble But when they are considered with out God then doe they terrifie with a false fearefull shew and seeme to be great in deede Wherefore Christians must iudge not according to their opinion but according to the truth For an opinion is that which reason bringeth forth besides the word but truth is grounded vpon the word which iudgeth the fury the crueltie of the world raging against the faithful to be like vnto grasse vpon the house â—ops This promise being setled and surely fixed in the minde confirmeth the godly against the great power as to reason it seemeth of the world Satan Like as on the other side where the word is not that mind deceiued through a terrible shew of truth the iudgement of reason is oppressed with terror These things must not so be takeÌ„ as though we did vtterly condemne the power of Princes of the world which we count to be the creature of God but their presumption the abuse of their power is it that we condemne because they fight therewith against God and his church Let them be Princes on the earth Let them vse their power and authoritie in the world but when they will needes make warre in heauen and with their power go about to inuade and oppresse the word this is horrible this is execrable and damnable And who so compareth them to bubbles to grasse to stubble yea and to nothing he saith truely he iudgeth rightly For why doe they fight against God Thinke they that we knowe not what God is and what man is what the creature is and what the Creator is Wherefore they are rightly compared to grasse on the house toppes for more contemptuosly the holy Ghost could not speake of them For this grasse is such that it soone withereth away before the sickle be put vnto it Yea no man thinketh it worthy to be cut downe no man regardeth it euery man suffereth it to bragge for a while and to shew it selfe vnto men from the house toppes as though it were somewhat when it is nothing So the wicked persecutors in the worlde which are taken to be mightie and terrible according to the outward shew are of all men most contemptible For Christians doe not once thinke of plucking them vp or cutting them downe they persecute them not they reuenge not their owne iniuries but suffer them to encrease to bragge and glory as much as they list For they know that they can not abide the violence of a vehement wind Yea though all thinges be in quietnes yet as grasse on the house toppes by litle and litle withereth away through the heate of the Sunne so tyrannes vpon small occasions doe perish and soone vanish away The faithfull therefore in suffering doe preuaile and ouercome but the wicked in doing are ouerthrowne and miserably perish as all the historyes of all times and ages doe plainly witnesse Verse 7. VVhereof the mower filleth not his hand neither the glainer his lap Here the holy Ghoste maketh a comparison betweene grasse which yeeldeth no fruite and true corne which is fruitefull that thereby he may the better commend vnto vs the former similitude and withdraw our mindes from the false dreade and terror which that vaine and counterfet shewe bringeth Fruitefull corne sayth he is such that he which moweth it shall fill his hand and he that gathereth the sheaues shall haue plenty to carry into his barne Here ye see is a truth and not a vaine shewe But grasse on the house toppes maketh a shew of that which is not true because it is fruiteles So the Pope and his Prelates with other tyrannes and persecutors haue a resemblance and a counterfet shewe that they are the Church They hold and enioy dignities Prebendes benefices as grasse hath his stalke and â—are but in deede they are none of the Church like as grasse is no corne for it withereth away before it can bring forth fruite For this is the chiefest argument wherwith they fight against vs that for this glorious shew whereof I spake they vsurpe and chalenge to them selues the title of the Church But we are commaunded to take heed that we be not deceiued by outward shewes Yea and we are admonished also that such shewes are often times occasions of great calamities Beware saith our Sauiour Christ of false prophets which come to you in sheepes clothing Also by their fruites ye shall know them Wheras then they chalenge vnto them selues the name of the church for a goodly shew which the grasse also that groweth on the house toppes hath as well as they will be counted good corne this will not we graunt them For if they be good corne let them fill the hand of the mower but this doe they not They are vnprofitable grasse yea worse then grasse For in that filthines of their wicked lustes fleshly pleasures wherewith they are horribly polluted that crueltie which they exercise against the true Church they reteine not so much as the outward shew which they pretend Wherefore since there is nothing to be founde in our aduersaries but a naked and an hypocritical shew and the same also miserably and many wayes deformed and defaced since I say there is nothing else in them but meere hypocrisie we iudge denounce them not to be the Church of Christ but of Satan Wherefore they are prepared as chaffe and stubble to the fire although vnder a shewe and colour of the Church they afflict and persecute vs neuer so much Verse 8. Neither they which goe by say we blesse you in the name of the Lord. This also commendeth and setteth forth vnto vs the similitude of the grasse For true corne hath this commeÌ„dation that it is the blessing of god They therefore which see it growe doe wish that God would blesse and prosper it This sayth Dauid shall not be sayd of that grasse that is to say of the tyrannes and the aduersaries of the Church but rather they shall be cursed of all men yea the malediction both of God and man shall be heaped vpon them Like as it hath also hapned to the Church of Rome which before our doctrine and preaching most gloriously floâ—rished But nowe that the Gospel hath plucked away her visour and sheweth that she is without fruite all her cursed hypocrisie is bewrayed and her memory is perished from among the godly Thus the Prophet comforteth the faithfull and sheweth that the wicked what glorious bragge and pretence so euer they make are in deede
perish he calleth a promise Luke 16. â— Cor. 12.9 The argument of this Psalme which emongest all the Psalmes is one of the chiefest How the prophets are wont to speake of God how they describe him VVithout Christ God is neither to be sought nor worshipped The propheâ— praying for the remission of sinnes includeth Christ in his prayer The greatnes of the tentation wherewith Dauid was oppressed It is a great consolation to see that holy Dauid was exercised with the tentations of the wrath of God. In the tentations of sin and of the wrath of god what we ought to do Dauid in his tentation did not thus pray Singular coÌ„solations against desperation Dauid prayeth that his sinnes may be forgiuen and his iniquities not marked therefore he denyeth all righteousnes of workes before God. The Papistes teach that which they them selues doe not We must rest onely wholy vpon the trust and confidence of the mercy of God. By Christ alone we obteyne remission of sinnes Therefore onely faith where by Christ is apprehended iustifieth vs. Propitiation or mercie what it is To marke iniqâ—ities what it is True righteousnes what it is The doctrin of iustification maketh all men alike Act. 13. VVheÌ„ we be holde our sinnes we must looke vnto the Mercieseat This doctrin of Christian righteousnes the deuill moste deadly â—ateth and persecuteth The only doctrine of iustification ouerthroweth the Papacie The workes of the lawe are euill wheÌ„ any part of saluation or iustification is ascribed vnto them Howe the Pope Satan are put to flight God dealeth not with vs according to the law Therfore we may not deale with God according to the law Hypocrites do not feare but presume but we are iustified freely that we should not presume but feare Righteousnes coÌ„meth of grace only God taketh not away the lawe and yet the law auaileth nothing to righteousnes To trust in workes is to lose God to shut out feare The Monke thinketh that his hempten girdle pleaseth God. God is not feared where true righteousnes is not beleued VVhat the vse of the law is if it doe not iustifie Grace maketh vs children but workes make vs seruants The consequences or sequeles which follow vpon the doctrine set forth in this Psalme To waite on the Lord is to trust in the Lord. The mindes of men are easily caried away from this knowledge of grace by disputations contentions This inconuenience our posteritie is also like to feele Our waiting our hope must rest only vpon the worde of grace FroÌ„ the written external word we may not depart The firste tentation The second tentation The thirde tentation VVe must not be we cried or discouraged through the importunity continuall assaultes of the enemy Satan is a continuall enemie and neuer ceaseth to assaile vs. Our course and race is as it were in a circle which hath no end The patieÌ„ce of the Gentiles The patieÌ„ce of the Christians and how it differeth froÌ„ the patience of the heathen â–ª Faith is a â—inguler and inestimable gifte Faith compared with charitie The ende of faith why we must still waite hope With God there is propitiation and mercie therfore there is no anger with him In tentatioÌ„s we must rest vpon hope and beleue the word rather then our owne experience and feeling Rom. 5.3 The experience which the word teacheth Plentiful redemption VVhen we pray we are not able to conceaue what great thinges God wil giue vs. God both heareth vs graciously and giueth vnto vs plentifully The effect of the first precept A definition of God and what he is properly The argument of the Psalme Pride is a vice commoÌ„ vnto all men Wisedome maketh men proude Power Righteousnes A dutch prouerbe Two meanes to reforme the vice of pride presumption This Psalme speaketh of spirituall pride Pride at the length is confounded The Iusticiaries iudge condemne rashly There is no cause why a man should more presume of his owne righteousnes then of the art or handycraft which he exerciseth The moste notable personages in aduersitie are commonly oppressed with anguish and sorrowe Prouerb 17. Luke 18. Heb. 12.2 Ose. 4.5 A similitude of an infant The doctrin of the law The voyce and doctrine of the gospel * This propitiation is not for famed or for small sinnes but for true sinnes for great yea the greatest sinnes The differeÌ„ce betwen the law and the Gospell in vse and practise is very hard Phil. 3. Esa. 25.4 The argument of the Psalme The end of the politike gouernment The ende of the priesthood What the Gentiles thought as touching the gouernment of Empires kingdoms Dauid knoweth that kingdoms are preserued by God alone The signification of the words here vsed as of Dauid Euphrata the temple the priesthood are chaunged but the thinges remaine The Papists doe dreame that SalomoÌ„ and the people did pray vnto God that he would heare them for Dauids sake or at the intercession of Dauid thereby would stablish inuocation of Sainctes and praying to the deade The name of Dauid includeth the promises and therefore also it includeth mercie Luke 18.12 How he maketh mention of Dauids afflictions Places of the olde Testament which the Papists alleage for the inuocation of Saincts The idolatry of the Papistes The vowe of Dauid Mightie in Iacob Psal. 19. Ephes. 6.10 The tabernacle of God. Ephrata signifieth the kingdom of Iuda The fieldes of the forest To worship â–ª Iohn 14. VVhy God did choose a certain place where he would be worshipped The Arke was the habitation of God. The Arke of strength This power standeth chiefly in preaching the word Read that which followeth in the same Psalme Christ our propitiatorie and mercie-seate Daniel 8.10 Matth. 9. The righteousnes of the person is neuer without corruption The righteousnes of the ministery is vncorrupt 1. Pet. 4. The Ministers of the Pope are clothed with iniquitie The fruites of the ministery God requireth not a heauy but a cherefull hart Grace Peace Sainctes The Church is holy The kingdoÌ„ of Christ is a kingdom of peace and ioy Psal. 117.15 Phil. 3.12 How poore afflicted consciences must be comforted against Satan and all terrours Psal. 42.6 He maketh meÌ„tion here of Dauid because of the promises which were made vnto Dauid The promises are of two sortes legall or conditionall and spirituall 2. King. 7.15 Esay 10.23 The errour of the Iewes in that they see not the promises as touching their corporall kingdom to be conditionall The face of the anoynted what it is Policie serueth the Church and the Church preserueth policie The wicked presume of the promises of God and cruelly persecute the true church The argument which the wicked vsed against the Prophets How the Pope hath abused the promises of God. Amos. 7. The godly can not so raise vp and comfort theÌ„ selues with the promises as the wicked doe Matth. 28.20 The godly in perills and afflâ—ctions rest vpon hope when the wicked doe despaire Iere. 29. The promises are set forth for the comfort of the godly that in their afflictions they should not despayre The Church is neuer with out daungers and afflictions and therefore it hath neede of the promises The state of the Church at this day what it is Luke 2. A consolation for the Church of Israel in the tyme of her captiuitie Because the promise was conditionall therefore the corporall kingdome had an ende Reg. 2.11 2. Chro. 22. Matth. 3.9 Luke 3.8 The Church is the Church vnder this condition if it follow the word The kings of Israel The commaundemeÌ„t giuen to the kings in the olde Testament Few vse their authoritie rightly All states of men are subiect to the word The condition is added because of the wicked presumptuous God chooseth a place for his seruice therefore we may not chose it If God doe choose then commeth it not of our merite No good intent but that is grouÌ„ded vpon the word Ierusalem was destroyed notwithstanding it was builded vp againe by Christ to remaine for euer The Iewes presumed of their owne merites Deut. 9. The presuÌ„ption of the Papists It is a great benefite of God that he hath appointed a certain place for his seruice Ierusalem called the holy citie why The glory of the Church of the new Testament Satan a continuall and a cruell enemy to Ierusalem Why the Scripture calleth our foode and sustenance a pray A saying of Cyprian worthy to be remembred Bread what it signifieth Temporall incommodities of the Church are recompensed with spirituall benefites blessinges A singular consolation against pouertie and contempt God mammon can not dwel togither Esay 49.20 Philip. 4. The peace of conscience is an inestimable gift of God. The spirituall blessing of the Church must not be estemed according to the outward shewe and face thereof A promise concerning the defence and preseruation of the Church 2. Sam. 2.10 The outward shew face of the Church To prepare a light what it signifieth Marke 13.20 1. Iohn 4. Matth. 11. The argument of the Psalme Dauid had learned by experience that there is nothing better theÌ„ peace and concord â–ª Proue 20.14 A great gift of God to vnderstand and to acknowledge the giftes of God. Satan ioyning with the originall sinne corruption of nature draweth men to that which they knowe to be euill Brethren Concord is compared to a precious oyntment The beard what it signifieth Against the Anabaptists and other Sectaries enemies to the peace quietnes of the Church The coÌ„cord of the Papistes Hermon The commeÌ„dation of concord and that God will dwell there where concord is Nothing better chepe to the byer theÌ„ peace What points of doctrine Dauid intreateth of in the Psalmes of degrees This Psalme is as it were a conclusion of those thinges that goe before To blesse what it signifieth Psal. 129. Coloss. 3.16 Luke 18.1 1 Tim. 2.8 107.7 Timo. 1.2 Matth. 5.25 Psal. 50.16 Luke 18.14
they suffer togither so they cry vnto God for helpe and succour as well for other as for them selues Yea the common calamitie of their brethren is to them a greater crosse then their owne Haue mercy vpon vs c. This repetition as it doth declare a great vehemencie and feruentnes of spirite in the afflicted crying vnto God for helpe and deliuerance so it sheweth their affliction and calamitie to be exceeding greeuous For we haue suffered too much contempt He sayd before that the godly being brought to extreme miserie by the tyranny and oppression of the wicked did lift vp their eyes to God for helpe and succour Nowe he sheweth also what despite and reproch they suffred of the proud and scornfull Whereby it appeareth that the vngodly sought not only with crueltie and oppression but also with despite contempt and ignominy to tread as it were vnder foote the children of god He saith not onely we suffer contempt but we are filled with contempt and ignominie vsing a similitude taken of a vessell which is filled so full that it can conteine no more Thus the children of God do not burst out at the first into these gronings and grieuous complaints when so euer they are contemned and despised but patiently suffer in hope that God will at the length ease their miserye vntill they be filled with all maner of despite contempt and scorning of the wicked whereby they are compelled to cry vnto God doubling their complaint as followeth in the next verse Verse 4. Our soule is filled too ful of the mocking of the welthy and of the despitefulnes of the proude When the godly are not onely oppressed with iniuries hated and despised but also mocked and scorned of the wicked there can be to them no greater misery And this is it that they specially here complaine of as of all their calamities the moste greeuous The cause why he saith that the welthy and proud doe so spitefully sette them selues against the Church of God is for that they which are of power and authoritie in the world are alwaies wont to despise and contemne the godly which doe so much esteeme the glory wealth and prosperitie of this worlde that they regard nothing at all the spirituall kingdom of Christ yea the more they rise in wealth and dignitie the more their pride encreaseth This place teacheth then that it is no straunge or newe thing if the children of God be contemned of the children of this worlde which abound in wealth and riches And it is not without good cause that here the wealthy are also called proud for wealth and prosperity maketh men proude the children of this world and worldlinges I meane For Dauid and many other were also riche and yet they were so broken with afflictions and so exercised both within and without that they could haue no such pleasure or delight in their wealth and worldly prosperitie whereby they might waxe proude or fall into securitie But the case of the wicked is farre otherwise for their riches wealth and dignitie is as a rewarde of their securitie and vngodlines Contrariwise the godly are in misery and affliction despised of the world as abiects fooles and idiotes as the example of the auncient Prophets Christ him self and his apostles with all the deare Sainctes of God do teach we by daily experience doe proue For when we goe aboute to draw men from couetousnes blasphemy voluptuousnes and such other vices they laugh vs to scorne and when they heare of the iudgement of God the reward of sinne the punishment of the wicked they count 〈◊〉 this geare to be but a fable suche as Virgill imagineth of hell to make men afeard But if they were exercised with afflictions and calamities as the godly are and had a scholemaster to teach them that they are but men as Dauid prayeth in the ix Psalme they would learne another song The .124 Psalme If the Lord had not bene on our side c. This Psalme is a thankes giuing to God for his great mercy in preseruing his people placed as the stories doe shewe in the middes of the Gentiles and heathen people as a flock of sheepe in a wild forrest or in respect of the multitude as a citie compared to a mighty kingdom being compassed on euery side with the kings of the Assirians the Egyptians the Ammonites the Ismaelites the Moabites whom Satan had stirred vp with deadly hatred to vexe and persecute them seeking by all meanes to roote them out from the earth that thereby he might vtterly deface and abolish the word and worship of the lord This daunger Dauid sawe and thanked God which had preserued his people from the rage of so many lyons and dragons which notwithstanding that they neuer ceased to seeke their destruction yet all that they went about was in vaine And what a miracle was this that this people could so long continue notwithstanding the malice and rage of so many deuils Dauid therefore in this Psalme exhorteth his people to be thankfull to the Lorde their God so mightely preseruing defending and deliuering them from the violence of so many nations and kingdoms hating and persecuting them on euery side Which Psalme we also doe sing not onely against our aduersaries which hate and persecute the word but also against spirituall wickednes For we are taught by the Gospell that there are nowe seuen Deuills which lye in wayte for vs where as we were before in daunger but of one which cease not to styrre vppe the whole worlde against vs Yea our case were more tolerable if we had but onely the worlde and not Satan also with all his angells and the gates of hell wholy bent against vs But yet further to molest and vexe vs besides all these we haue also the third enemie which we cary alwayes about with vs which we nourish also and foster at home with vs and euen with in vs the flesh I meane which giueth vs no rest but continually tempteth vs to sinne fighteth against faith and striueth in our members against the spirite For as much then as the Church of God is neuer free from these daungers let vs also sing to the praise of Christ this psalme that he preserueth vs his members from all these enemies For it were extreme ingratitude not to acknowledge this miracle that notwithstanding all these the Church doth yet continue and that there be some which truely teach and confesse Christ beleue in Christ though Satan rage the world and false brethren conspire against vs and the flesh as an vntamed beast fight against the word and faith neuer so much This is the benefit then that Dauid so highly extolleth and wisheth that his people would vnderstand and giue thankes to God for the same Verse 1. If the Lord had not bene on our side may Israel now say Verse 2. If the Lord had not bene on our side when men rose vp against vs Verse 3. They had
thinges which I haue giuen thee therefore will I preserue thee and thy familie Wherefore if troubles happen somewhat thou must beare and yet must thou not therfore feare that all things wil come to ruine What state or gouernment was more miserable then the gouernment of Dauid and yet it continued vntil Christ was borne and came therof Wherefore what things so euer seeme to be lacking do thou also commit and commend the same vnto me as the Creator and principall gouernour of all So teacheth this verse especially concerning ciuill gouernment And here marke the behemencie of these wordes they labour in vaine For hereof commeth either crueltie and tyranny as is sayd or else a confusion of all thinges and either they forsake their office and vocation or else they presume and wil rule all alone they will labour without the Lord that is to say they will rule by their owne wisedom policie and wil be the principal and efficient cause Therefore Cicero Iulius and others most excellent wise politike men were ouerthrowne which notwithstanding if all thinges had had prosperous successe woulde perhaps haue fallen into tyranny For such as are in authority and gouern with great sucâ—esse are not lightly voyd of tyranny Now as touching the grammaticall sense and meaning of the wordes I thinke ye know that to edifie signifieth not in this place to gather together a heape of tymber and stones but generally all that perteyneth to the house and the whole familie as to rule and gouerne to marry a wife to beget children to bring vp children to nourish the houshold to prouide thinges necessary for the same c. So that the building is here taken for the house well ordered where are good parents and fruitfull which liue in great loue concord togither which haue obedient children wherof springeth vp godly youth and then good men This is the house builded of parents children and a well ordered familie which is a singular blessing and gift of god But otherwise men so liue that albeit the master of the house commaund neuer so much yet is there none that will obey him And this is a ruinous house and a miserable gouernment Thus to labour is to weary thy selfe and so to gouerne in all thinges after thine owne will wisedom and policie that no fault be committed that euery one in thy familie doe his duety in all poynts diligently and vprightly that thou susteyne no losse or hinderance in thy goods or otherwise thus to gouerne sayth he is not to saue and to preserue but to destroy cast away What way then must thou take that thy labour be not in vayne Euen this cherefully gladly to doe what in thee lyeth with all thy strength witte and policie committing thy selfe and thine with all thy affaires vnto God and to trust in him who made thee a husband gaue thee a wife children a house c. If all thinges prosper and happily succede giue thankes vnto God who with these giftes hath so blessed thee If any thing happen otherwise ouercome it with patience what so euer it be and thus thinke with thy selfe that God tryeth and proueth thee whether thou take him to be the true master and gouerner of the house from whom alone come all good thinges or whether thou doest attribute the same vnto thine owne wisedom and policie This is therefore the true wisedom of the holy Ghost that neither can the house be builded nor the citie kept by the endeuour wisedom power or strength of man. But in vayne are all these thinges taught and are as a tale told to a deffe man For the world being both blind and deffe doth as alwayes it is wont that is to say cleane contrary to this doctrine Wherefore this Scripture is set forth for the instruction of that litle number which are godly and beleue in Christ which suffer them selues to be taught and instructed in the lord Others embrace the pleasures of this world and worldly thinges and thinke they belong to them alone and may be gouerned by their wisedom and policie Therfore it commeth to passe that they gaine nothing thereby but vexation and misery and in the ende confusion and destruction And albeit hereof they haue continuall experience and heare it dayly notwithstanding they are neuer the better Verse 1. Except the Lorde keepe the citie the keeper watcheth in vayne Like as before he called the house such thinges as perteyne to to the house houshold gouernment matrimony it selfe so here he calleth the citie a common wealth whether it be a kingdom a dukedom a citie or else any common societie be it great or small Now albeit these things seeme according to the flesh to be vnder our gouernment yet are they in deede farre aboue our power And euery godly minde must be taught to knowe that in some parte of this gouernment either priuate or publike he is as an instrument of god Wherfore we must looke vnto God and assure our selues that all things are wrought all things come to passe by Gods only prouidence and appoyntment aboue and beyond all that we can thinke imagine He that will not beleue this shal receaue the reward which is here set forth to wit that al his endeuour his counsell his policie his wisedom and all his labour shall be in vayne He sayth not Except the Lord build the citie as he did before of the house but he sayth Except the Lord keepe the citie For when the house is wel gouerned then shal it go well with the common wealth For houshold gouernment is the founteyne of the common wealth If father mother husband wife be lacking which should bring forth children nourish them and bring them vp there can be no common wealth Of a house therefore is made a citie which is nothing els but many houses families of cities is made a dukedom or a shire of dukedoms or shires is made a kingdom which ioyneth all these in one Of all these houshold gouernment is the founteyne headspring which was begun of God him selfe in Paradise where he sayd It is not good for man to be alone Also bring forth frute and multiply Salomon therefore doth not here teach howe common wealthes shoulde be planted lawes ordeyned For these were graffed in nature at the beginning For so sayth the text Let vs make man after our owne image And afterward he expoundeth what is ment by this image Rule ye ouer the fishes of the sea and ouer the foules of the ayre and ouer euery beast that moueth vpon the earth Here it appeareth that at the beginning there was planted in man by God him self a knowledge of his creatures a law how to rule gouern them a knowledge of husbandry of phisicke and of other artes sciences Afterward men of excellent wit by experience great diligence did encrease those gifts which they had by
called trust but in deede it is nothing for we may not depart from the vocall worde For if we so doe what certeintie can we haue of God especially seeing that God hath giuen his worde ordeyned Ministers of his worde Magistrates Parentes c. to this ende that we should followe their voyce speaking to vs out of his holy worde and commaunding vs to obey their authoritie The prophet signifieth here also an other tentation which all they doe fall into that are not diligent in holding fast this knowledge of mercie For this Satan seeketh and busily goeth about either publikely to take away the word or priuately to hinder this hope in those that haue the word So the Pope had the word and Sacramentes and yet notwithstanding he suffered him selfe to be ledde away to pilgrimages rules vowes superstition idolatrie c. What trouble we haue had with sectes we haue before declared And who is able to recite the tentations wherewith men are priuately assailed tempted to depart from the word to straunge opinions which reason deuiseth and imagineth So great a matter is it to auoyde these subtile sleightes of Satan Dauid sayth therefore I will not suffer my selfe to be ledde from the word but in the word I will trust for remission of sinnes and wil not frame my faith after mine own imaginations but after the word There is then a double tentation against the which the Prophete by his owne example armeth vs The first taketh hold of those which do imagine vnto them selues a faith and take away the word as the prophane and godles spirits doe The seconde followeth those which haue the word and lay no holde on it but are ledde away to idolatries and such are the Papistes But there is yet a third tentation which is the forest of all against the which Dauid speaketh as followeth Verse 6. My soule wayteth on the Lorde from the morninge watch euen vnto night When Satan cannot preuaile by plaine and direct meanes in tempting vs to forsake the word and followe our owne imaginations as the heretikes doe or retaining the word to turne to Idolatrie as the Papistes doe then he goeth aboute to make vs weery of all togither and vtterly to giue ouer Wherefore we must not onely haue a good courage that we may obtaine the victorie but we must also continually withstand his force endure his assaults neuer suffer our selues to be ouercome by his importunitie For oftentimes we see that by long continuance they are ouercome whom no troubles were they neuer so great could ouercome And in warfare we se that nothing is so much commended as to presse still vpon the enemie So the Turke although he hath had many ouerthrowes yet because he still goeth on and neuer giueth ouer therefore he preuaileth In this continuance diligence trauel al they must constantly perseuere which wil hold this doctrine of iustification righteousnes And here Dauid setteth forth his owne example that like as the enemie hath his continuall assaultes and neuer giueth ouer so he also neuer ceaseth to wait vpon the Lorde to trust in the Lord that not only with a strong a valiant but also with a constant faith inuincible hope he may gaine the victory Wherefore we must learne by the policie of our enemie to play the good souldiers For he is neuer weery in deuising and practising all the meanes possible whereby he may trouble and molest the Church So at the first the ende of one heresie was the beginning of an other and one persecution followed an other We also at the beginning had many conflicts with the Pope and his monsters When they were repressed by and by new errours ensued which notwithstanding did not then first begin to spring vppe but the olde enemie who as he is neuer weery so lacketh he no subteltie and policie to doe mischiefe raysed vp againe such errours and heresies as had beene conuicted and confounded long agoe to the end that the poore afflicted church might haue no breathing time For we see what swarmes of Epicures be now euery where And there is no small number also of such as seeke to reuiue the heresie of Arius This continual diligence and importunitie of the enemy it behoueth vs to know that we fall not into security For it is not enough to haue once ouercome but one battaile followeth an other and one victory an other This earnest and continuall trauell of the enemie we doe not onely see in the story of the Church but we haue experience therof also in our selues and in our owne priuate exercises Wherfore if by prayer thou hast this day ouercome be not negligent and secure for to morrow he will come again more strongly armed and prepared then he did before Wherefore doe thou also prepare thy selfe to a new battaile So it commeth to passe that the same tentation which to day we were able easily to ouercome to morrow shall ouercome vs and giue vs the ouerthrowe A Christian therfore must be readily prepared not only with strength to stand against the enemie but with stedfast purpose also to continue vnto the end For he runneth not in such a race wherein there is any ende of his course during this life but he runneth as it were in a rownd circle in the which he must haue a continuall recourse thither where he first began Therefore our Sauiour Christ saith He that continueth to the end shall be saued We must not then be discouraged by the importunitie of our enemie or ouercome with tediousnes and long continuance but we must fight not onely against the power and subtiltie of our enemie but also against our owne weakenes and weerines and raise vppe our selues with this faith that like as Satan sleepeth not so the Lorde our God neither sleepeth nor resteth Thus Dauid setteth out vnto vs his owne example that we being armed against all tentations which followe the remission of sinnes shoulde giue no place to the enemie For albeit it is most certaine that there is mercie with the Lorde that our sinnes are forgiuen that we are baptised into the death of Christ that we are called by the word vnto the communion of Sainctes and that we with the other members of Christ are nourished by the body and blood of Christ all these thinges I say although they be most certaine yet are we still in daunger lest we be deceiued of the craftie enemie which lyeth in waite for vs on euery side He is on our right hand by hypocrisie and securitie he is on our lefte hande by tyrannes and desperation Besids all this so great is his vigilancie that he is neuer farre of but euer at hand Therefore the Prophet saith My soule wayteth on the Lorde from the morning watch c. This saying of the heathen is well knowne furor fit laesa saepius patientia that is patience being often times hurt is turned into
Paule sayth that he is able through Christ to doe or to beare all thinges to abound and to lacke to be full and to be hungry to be praysed and to be dispraysed c. and that because we haue a kingdom in heauen and we looke for a Sauiour who hath begunne to giue vnto vs these thinges by the word and Sacraments And if he leaue vnto vs no more but the ministery of the word sincere and sound we care not much for all other thinges This is therefore a singular promise and consolation that the Church and the word shall endure to the ende of the world not by the counsell or wisedom of man but by God him selfe clothing his ministers with saluation Albeit therefore that vnder Achas and other vngodly Kings all thinges were full of idolatrie yet were there certeine Prophets by whom the word was preserued And in the time of Christ the blindnes of that nation was incredible and such as I thinke neuer was before Notwithstanding there was Anna and Simeon which then acknowledged and preached christ This is in deede the great worke of God thus clothing with saluation that is with his mightie and victorious word with his true and holy worshippe his ministers that out of the mouthes of men our saluation and our glory may be heard This is a farre more excellent clothing then were those Aaronicall garmentes of Moises that the Pastours and Preachers of the Gospell are furnished and adorned with the wordes of saluation and the doctrine of truth whereby they may be able not onely to instruct the people committed to their charge but also to confuâ—e and confound the aduersaries For to this ende serueth the garment and the clothing of saluation that is to say of victorie which is obteyned by the pure word and holy ministerie The second part of this promise is that he will giue successe and fruite vnto the word to witte that so many as heare these Priestes these Pastors and Preachers and beleeue the word are sanctified and their harts are replenished with peace and ioy they faithfully trust in God whom they know to be well pleased with them and of whom they beleue that they are beloued This peace of the hart is our kingdom of heauen which we haue in this life For it is an incomparable treasure in comparison whereof all the kingdoms and riches in the world are but dyrt and dunge So the Psalme ioyneth these two thinges togither that by the Preachers and Ministers he wil giue his mightie and victorious word and faith vnto those that heare them that so all may be saued and with ioyfull hart may prayse and magnifie such a gracious and a mercifull God. He that beholdeth the outward shewe and face of the Church will iudge these thinges to be false and farre otherwise For these wordes are spirituall and must not be vnderstand according to the flesh For if a man follow the outward appearance he will rather iudge the Pope and the ministers of Satan to be clothed with saluation For they triumph in great securitie euen when they think and speake those thinges which are most contrary to Christ and the true Church On the other side the Christians or the true Church are afflicted vexed tormented within and without of Satan and cruell persecutors No man will thinke these thinges to be saluation or ioy but miseries and perpetuall calamities But turne thou thyne eyes away from the outwarde shewe and appearance and beholde that Maiestie which speaketh to thee in the word and promiseth to be mercifull vnto thee If therefore thou be in the fauour of God if he hate thee not but loue thee if he cherish and defend thee I pray thee what are all the calamities in the world Are they not all be they neuer so terrible and intolerable swallowed vppe in that bottomles sea of the infinite and vnmeasurable mercies of God Verse 17. There will I make the horne of Dauid to budde I haue ordeyned a light for myne anoynted He continueth in the promise of the kingdom the priesthood that not onely the saluation and ioy of the Priestes and the faithfull people should be defended against fantasticall spirites which that nation was neuer without but also that this kingdom should be defended against outward enemies and other nations abroad and at home against seditious persons For like as amonges the Leuites there were many fantasticall and hereticall spirites so in the other estates there were also many seditious heades as the histories doe shewe Howe many had Saul which woulde not acknowledge him for their King After that Saul was killed and Dauid was saluted and taken of the trybe of Iuda for their King all the rest of the tribes forsooke him and followed Ishbosheth the sonne of Saul This dissension endured seuen yeares and six monethes as it is declared 2. Samuel 2. Now who knoweth not what stormes of seditions and battayles Dauid afterwardes suffered in the kingdom Agayne after the death of Salomon this kingdome was vexed with infinite seditions by wicked Ieroboam Agaynst these enormities the Psalme armeth and confirmeth the people and promiseth that the horne of Dauid shall endure being exalted and stablished by the Lorde him selfe Such was the condition of this kingdom that the pure and holy Priesthoode Satan corrupted by sectes and schismes to ouerthrowe the sound and true doctrine of the worde and in the ciuill gouernment he stirred vppe rebellious and disobedient persons Thus Satan rageth with lying and falshood agaynst the spirituall kingdom and with murthers against the politike gouernment that offences of lying and murther might no where be lacking Wherefore as this kingdome must not be esteemed and iudged according to the outward face thereof for then it shall appeare to be a weake a seditious and a miserable kingdome so the Church hath also certeyne promises of peace but yet so that for the most parte it is vexed with offences with persecutions and other afflictions Wherefore we must rest in the greatnes and the excellencie of the promise in the Maiestie of the worde and in the aucthoritie of the promiser who hath promised saluation but yet so notwithstanding that in the common wealth there shall remayne seditious and rebellious persons and in the Church heretiks and sectaries Here haue we neede to be of good courage and comfort assuring our selues that if we were of the world the world would loue vs If we would flatter the Pope and teach the thinges that please him he would loue vs he would not persecute vs he would not throw out the thunderboltes of cursing excommunication against vs as he doth They therefore which will be of the true Church must prepare them selues with a valiant mind to beare and ouercome these offences resting vppon the promises of God which doe wholy consist in this that he is and will be louing and gaatious vnto vs that he will neuer leaue vs comfortles and that the
the Church vexed through false brethren and heresies For thus will it be and no otherwise that where so euer the word ioyned with publike peace and concord is found there Satan that lying and murthering spirite will alwayes goe about to trouble them both And this is the cause of seditions of warres of sectes and heresies Wherefore we must be well armed that seeing our aduersary slepeth not we may valiantly oppose our selues against these offences and thinke that they are certein warnings and often times also roddes or punishments which God sendeth to amend vs and not to destroy vs Our sinnes haue deserued more greeuous punishments Better it is therefore to be afflicted of the wicked world then to be condemned and perish for euer God be mercifull vnto vs and turne from vs that we haue so iustly deserued The .133 Psalme Behold how good c. In this Psalme the Prophet commendeth loue and concord in both the kingdoms corporall and spirituall but specially in the spirituall kingdom and for the same he giueth thankes vnto god For this is not onely a singular gift of God when there is vnitie in the Church and quietnes in the common wealth but it is also the founteyne and headspring of inestimable benefites and blessings Here peraduenture you wil aske where Dauid learned that these are so excellent and so profitable things But he which marketh the historie of Dauid shall easily perceaue that the maisters of whom he learned this knowledge were Saul Doeg and other monsters in the Court of Saul his predecessour also Absolon Achitophel and such like that is to say Dauid by many tentations and by long experience did learne that nothing is better then loue and concord But they which haue not felt that Dauid did doe thinke that nothing is better then dissention discord according to the prouerbe Warre is sweete to those which haue not tryed it For yong men which are yet full of hoâ—e and youthfull blood thinke nothing more excellent then the glory of warre and victorie whereby they may winne prayse and fame These carnall motions and affections afterwardes are easily quenched when men haue felt the calamities both of them selues and theirs But before the calamities be knowne and felt the commodities of peace are not knowne vnto the world and so warre is sweete and pleasant to those which haue not felt the miseries thereof as the histories doe witnesse wherein we may see that often tymes seditious heades haue complayned of peace saying that in rest and quietnes men be come sluggerds cowards and dastards Therefore they desire warre as an encrease of glorie and occasion to set forth their manhood and courage This poyson is rooted in our nature through originall sinne that those thinges which are most excellent and necessary we loth and shunne and those things whereby Satan seeketh our destruction we greedely desire according to that dutch prouerbe Men often striue and take great paynes to bring them selues into misery and daunger It is naught it is naught sayth the byer For the mindes of men doe commonly mislike and loth the most excellent thinges when they haue plenty and are full thereof Wherefore it is an enestimable gift of God to haue peace both in the Church and in the common wealth And this is also a singular gift to acknowledge that it is a gift For howe many doe we see amonges the enemies and persecutors of the Gospell which haue an outward and worldly peace and yet they enioy not this gift For in the middest of this quietnes their mindes be vnquiet and they haue no rest nor inward peace whiles they being inflamed with an hatred against the Gospell deuise and continually seeke newe occasions to condemne and vtterly to roote out our religion Let vs therefore be thankfull vnto God for this gift and let vs not be like vnto the vnthankefull world which vnderstandeth not this gift and great blessing of God but in the very vse thereof forgetteth god God hasten his kingdom and giue vs a better life For I protest that this life is naught in the which we neither regarde the greate giftes of God nor yet acknowledge them to be his gifts To maintaine this gifte it is not in the power of the temporall or the spirituall Magistrate but men being both blind and deffe will needes doe not that they like and approue but that sinne and Satan prouoketh them vnto It is the Lord alone therfore which is both the giuer and maintayner of peace whiche preserueth kingdoms and common wealthes that they fall not to vtter ruine by warres vprores and tumultes This gifte the Psalme commaundeth vs to acknowledge and exhorteth vs to be thankful for the same For it is the mightie hande of God that there is any peace or concorde amongst vs And thanks be vnto God that we haue this knowledge that peace is the gifte of God although we be not able of our selues to maintaine and defend the same For this is a meanes not onely to stay vs that we despaire not in these outrages and hurly burlyes of the wicked world but also to driue vs to harty prayer that God would preserue that peace which he hath giuen vs and defende vs from the power of Satan and wicked men Verse 1. Beholde how good and how comely a thing it is brethren to dwell euen togither Dauid had bene in many and great daungers and by experience had learned in the troubles which he suffered through greate and long seditions and other afflictions not onely what mischiefe there is in discord and the doctrine of error but also what inestimable good things doe proceede of concorde and sincere doctrine Wherefore he assureth him self that God preserueth gouerneth blesseth these things For the Psalme treateth of both kinds that is of the peace and concorde of the common wealth and of the Church like as they also in nature are coupled togither For the peace of the common wealth is also the peace of the Church for that in the time of peace the worde of God may be freely published and preached Brethren he calleth as well those that liue in any societie togither as also the Ministers and Preachers of the word These liue in vnitie and concorde when they feede the people with one vniforme sound doctrine when the people obey and beleue the worde and when there is no contention among them This is a singular gift of God and not onely a ioyfull but also a profitable and a comely thing in the Church So is it also in the common wealth when the lawes are obeyed and the Magistrate hath a care of the people and againe when the subiectes doe loue and reuerence the Magistrates and obey their authoritie These gifts the Psalme exhorteth vs to acknowledge and to be thankfull for the same Verse 2. It is like to the precious oyntment vppon the heade that runneth downe vpon the bearde euen vppon Aarons beard