become as it were inuisible and by faith in pouertie to beholde riches in heauines and sorrowe ioy and comfort in desolation and destruction helpe and succour and when we seeme to be cut of and to be cast away from God euen then to beleue and by faith to lay sure handfast on Gods eternall mercie and grace in Christ As Dauid here did who was afflicted and felt no comfort and yet he sayth I lift vp myne eyes to the hilles from whence commeth my helpe Thou must lift vp thine eyes therfore and in no wise fixe them vpon the present troubles calamities or afflictions whatsoeuer the fleshe seeth feeleth or suffereth for that is to obey and consent to the eyes and the eares that is to say to harken to the flesh which is alwaies ready to perswade thee that God is angry with thee that he hath forsaken thee that thy daunger is such and so terrible that thou canst neuer escape it Here therefore thou must lift vp thine eyes to the hills of the Lord and harken to the voice of God who sayth and promiseth that helpe shall surely come from those hills which albeit for the tyme it be inuisible and can neither be seene nor felt yet is it most certayne and infallble They that are in wealth glorie and dignitie lift not vp their eyes to these inuisible thinges and therefore they are puffed vp with pride and caried away with all noysom lustes But such as are in pouerty contempt of the worlde afflicted in body or minde are forced to lift vp their eyes that the helpe which is inuisible may be made to them visible by fayth according to the promise of God made vnto them in his word These are the words therefore of a man that felt the same that we feele that is to say our hearts to be oppressed with sorrow and heauines when we thinking our selues to be desolate and forsaken can see no succour when we see not riches but pouertie not glory but ignominy shame and confusion In these calamities the heart is an heauie burden weying downe to the grounde the eyes and the head that they can see or thinke vpon nothing else but terrene and earthly thinges Therefore he exhorteth vs by his owne example to lift vp our eyes and looke to inuisible thinges which the word promiseth we shall certainly enioy Thus we see the nature of faith liuely set out in this Psalme Nowe followeth as it were an explication what hills he speaketh of Verse 2. My helpe commeth of the Lord which hath made heauen and earth He speaketh here of such hills as the eyes of the flesh could not see For who was so quicke of sight to see or so wise to perceiue and vnderstande that the hill Moria was a holy hill A heape of earth the bodily eyes might see but the holynes the power and the Maiestie of God there present they could not see nor that the word of the Lord was there that the Lord had promised there to dwell and abide that he had put a memoriall of his name in that place and that there he would be sought there he would be found For he that sought not God in this place coulde not finde him in heauen Like as since God hath reueiled him self in that man Christ we truly say and also beleue that whosoeuer doe not imbrace and by faith lay hold on this man which was borne of the virgin they can neuer beleue in God but although they say they beleue in the maker of heauen and earth yet doe they in deede beleue in the Idoll of their owne heart for without Christ there is no true god Therefore Dauid beholdeth these hills in Ierusalem not with bodily eyes as the oxe doth his stall but with the eyes of the spirite he seeth that God dwelleth there by his word Therfore these hils are nowe no more earth and molde but they are the hilles of the Lorde and the fulnes of his godhead so that with out these hills concerning God there can nothing be found Therefore it is truly sayd of the Prophet that from these hilles commeth help and succour that is to say from God dwelling and abiding there by his word Like as we beleue that Christ is the throne of grace in the which is the treasure of all good thinges and heauenly blessinges to be found and without the which there is nothing Now in that he doth not onely say My helpe commeth from the Lord but addeth moreouer which made heauen earth he reproueth condēneth all other helps which men seeke procure vnto them selues besides God with false trust affiāce in the same as Idols of their owne imagination So is Mammon a god also that is to say is worshipped of men as a god helpeth them also sometimes But in penury of food vittells what succour can he bring no man can satisfie his hungrie belly with gold and siluer Likewise in drowth and barennes of the earth what can he help What good can he do in diseases infirmities of the body If then in these corporall maladies he can not help what can he doe when the conscience is troubled with sinne the horrour of death It is therefore but a false pleasure and delite that Mammon bringeth which is but only to satisfie please the eyes as a picture or painted table Against these helps therfore such like which the world seeketh after the prophet setteth the Lord him self who made not only gold siluer not only foode sustenance heauen and earth that is to say angels men and the whole world but besides these giueth remissiō of sinnes faith righteousnes ioy peace of hart with euerlasting life He is sayth the Prophet my almighty and sure help of whom I can not doubt that he will euer fayle me the twinckling of an eye To this Lord I flye for aide succour who not onely in this life can and doth giue health welfare for a fewe yeres with securitie of cōscience cōtempt of death all the furies of the world but also after this life eternal felicity life euerlasting Thus the Prophet inflameth him selfe stirreth vp his faith for our example that we likewise should magnifie the blessings good gifts of God in vs also our hope trust in him For if the riche men of the world doe glory in their money if they vaunt of their wealth and riches why should not we also glory in the trust confidence we haue in God which hath made heauen and earth which hath also in his hand all thinges necessary both for this life for the life to come But because these things are inuisible can not be seene but with spirituall eyes therefore we commonly neglect thē And albeit the Lord do somtimes hide these helps from vs let vs feele the lacke therof for a time as he doth in deede to make vs the more desirous of thē
thy wife thy children Thou fallest into sicknes and infirmitie of body Thou losest thy goodes thine estimation the peace and tranquillitie of conscience yea and some time according to thine owne sense and feeling Christ him selfe also These are great matters in deede But beware that whilest thou iudgest these thinges after thine owne sense thou make not of a droppe an infinite sea and of a sparcle a flaming fire Though it be neuer so great which thou feelest and sufferest yet God is greater If God and Christ then perish not if they still liue and reigne what if thou lose thy wife thy children thy goodes yea and thy life also For what are all these if thou compare them to the inestimable grace of God and the riches which he hath promised in his word but mere nothing Therefore let vs lift vp our mindes to these heauenly riches and let vs learne rightly to discerne betwene the crosse in respect of it selfe that is of the flesh and the sense of our owne heart and in respect of God and his rich promise Which if we consider as it is in it selfe and without Christ what trouble is so small that shall not vtterly ouerthrowe vs and so shall euery trouble be vnto vs intolerable But if we behold the same in respect of God with the eyes of faith though our afflictions and calamities seeme neuer so great and greeuous yet the super abundant mercy of God in Christ swalloweth them vppe all Who albeit he suffereth vs to be afflicted for a litle season yet shall the entâ—e be full of ioy and comfort So sayth the Prophet Esay For a litle while haue I forsaken thee This momentane and short time to the flesh seemeth an eternitie But as I said our carnall eyes doe but deceiue vs Therefore we must iudge according to Gods promises concerning inuisible things and see what God hath said in his word This is the exercise of faith whereof Dauid speaketh in this place admonishing vs to looke to the word and promise and to lift vp our eyes to inuisible things and thereafter to iudge and not according to thinges present And here experience teacheth vs what an infinite wisedom true diuinitie is which in this life we can neuer fully and perfectly attaine vnto For to what sudden mutations this life is subiect we see To day aliue and in good health to morrow dead and gone Yea how infinite are the troubles calamities tentations and daungers wherewith our life is tossed as a shippe on the sea which so terrifie vs that heauen and earth are to little for vs yea the whole creature is to vs a very hell This is the nature of flesh which Satan moreouer so inspireth and bewitcheth that it seeth not God but rather as it iudgeth some great and horrible mischiefe not life but death and destruction But this is no iudgement but rather a delusion of the flesh and the deuil against the which we must fight yea and beleue that euen in our destruction as to vs it seemeth God is present with vs and in our death Christ our King liueth in whose sight our tribulations and afflictions yea and death it selfe are altogither as you would say but one nothing and if we compare them vnto God by the iudgement of faith we shall feele them so to be in deede But who hath sufficiently learned thus to doe Somewhat we may say and teach other after a sort but vse and experience with inward practise and feling is that which maketh a right diuine and a true Christian in deede so that he may be able boldely to affirme and say with Dauid He will not suffer thy foote to styppe that is to say he will not suffer thee to be vtterly ouerthrowne and perish But the flesh saith the contrary because it feeleth not onely thy foote to slyppe but it selfe also to be troden vnder foote Beholde the sonne of God what he suffered Behold Iohn Baptist the virgin Mary the Apostles the Prophets what they suffered Behold the church at this day what danger it is in what troubles and afflictions it continually suffereth And this is the state of the godly Upon the experience whereof ariseth this prouerbe The more wicked the more happy And therefore the worlde fearing and shunning these daungers can neuer abide the Gospell And thus it appeareth to them not to be true that Dauid sayth here The Lord wil not suffer thy foote to slippe but rather the contrary that he causeth thy foote to slyppe Albeit it doth but seeme so for he doth not so in deede and that to the flesh onely but contrariwise to the spirit and faith it is exaltation and glory before god They iudge that death which is suffered for the confession of the Gospell to be a beginning of a better and eternall life Ignominy shame and contempt of the worlde they count inestimable glory in the sight of God. This is the iudgement of faith albeit the flesh thinketh otherwise But we may not iudge after the flesh for if we do what needeth then the doctrine of the word what neede exhortations what neede the promises Therefore we must turne the euill into good and where the fleshe concludeth that it is continually troden vnder foote there faith must confesse and say that by the crosse and by these afflictions we are made like to the sonne of God fashioned like vnto Christ For these things are to be beleued as inuisible and also insensible and not as things to be seene and felt But such as will not beleue but follow their owne sense and feling doe rather choose the glory pleasures of this worlde which so litle while endure and so suddenly vanish away But how miserable shall their condition be when after these transitory momentane and vaine pleasures they shall find and feele nothing but anguish torments with weeping wailing for euer without end How much better had it bene for them to haue suffered for a while with Lazarus both sicknes and pouerty then for a little season to flourish with the rich glutton in welth and prosperitie with him to be tormented in euerlasting fire This doctrine therfore pertaineth to those which desire to beleue not to fele that they may discerne betwene God their afflictions not fixing their eyes vpon the present calamities but looking vp to the inuisible help promised in the word For those troubles daungers where unto the faithfull are subiect do in deede cause the foote to slippe but yet so that faith wil not suffer them to fall but maketh them able to passe ouer those rockes be they neuer so daungerous to compare their momentane afflictions with those things which are infinite and euerlasting as to God him selfe his power his grace and finally eternall life which God hath promised in Christ to them that beleue in him To know these things it is necessary that we may be able to comfort both our selues
that he is able likewise to destroy both body and soule if God did so permitte but also to stirre vs vp to faith and prayer that we should call vpon him for ayde and succour agaynst these perilous snares and being deliuered should giue him thankes and prayse for the same Moreouer euery tentation is a snare whether it be of the flesh or of the spirite Persecution torments imprisonment sclaunder diseases and infirmities of the body be snares which as they are permitted of God to exercise and strengthen our fayth so by the malice of Satan they are wrought to afflict and to vexe men that he may bring them to infidelitie and desperation and so into the snares of eternall death From the which snares but by the speciall grace of God there is no way to escape Thus our life lyeth alwayes open to the snares of Satan and we as sely birdes are like at euery moment to be caried away Notwithstanding the Lord maketh a way for vs to escape Yea when Satan seemeth to be most sure of vs by the mighty power of God the snares are broken we are deliuered Experience hereof we haue in those which are inwardly afflicted with heauines of spirit greeuously oppressed that when they seeme to be in vtter despaire ready as you would say now to perish yet euen at the last pinch in the vttermost extremitie commeth the sweete comfort of Gods holy spirite and raiseth them vp againe When we are most ready to perish then is God most ready to helpe Except the Lord had holpen me sayth Dauid my soule had almost dwelt in silence Verse 8. Our helpe is in the name of the Lord who hath made both heauen and earth This is the conclusion of thankesgiuing contayning a worthy sentence of great comfort that against sinne the horrour of death and other daungers there is no other helpe or safetie but onely the name of the lord If that were not sayth he we should fall into all maner of sinne blasphemy errours and into all kind of calamities But our helpe is in the name of the Lord which preserueth our faith and our life against the Deuill and the world And as ye heard in the other verses before so he sheweth in this verse also that God suffereth his Sainctes to be tempted and in their tentation to fall into great distresse as euen nowe readie to be drowned and swallowed vp presently with great floodes of water yet notwithstanding this comfort he sheweth them that he will not vtterly forsake them By the which examples we may learne to know the will of the Lord and to seeke our help and safety at his hands which suffereth his people to be exercised in the fornace of Egypt not to their vtter destruction but onely to kill the olde man with his vaine hope and confidence which he hath in his owne strength This is the cause why God suffereth his people so to be exercised For it is not hearing reading talking or teaching nor speculation onely which maketh a Christian man but practise is that which specially is required in a true Christian that is to say the crosse to plucke downe the fleshe and bring it to nothing that man despairing of his owne strength and seeing no succour in himselfe should resigne him selfe wholly vnto the Lord looking with patience and hope for helpe at his hande for this is the will of god Neither must we imagine to our selues any other God then such a one as will helpe the afflicted and oppressed with desperation and other calamities To knowe this doctrine is one peece of the victory For they that know it not when tentation assayleth them either doe dispayre or seeke other helpes Let vs learne then out of this Psalme that it is the will of God to exercise his Sainctes with troubles and afflictions Who suffereth great floodes of water to runne ouer their heades who also permitteth them to fall into the snares of the wicked and tryeth euery way not to destroy them but to shew them what they are of them selues so to teach them to trust in his sauing health But the flesh looketh to the power and multitude of the aduersaries and her owne infirmitie but to looke vnto God and to hope for his helpe and succour it is not able Wherefore this is a necessary conclusion Our helpe is in the name of the Lord. It is a short sentence but it setteth foorth most worthie doctrine and consolation whereof ▪ specially in these latter daies we haue great neede seeing the Pope togither with the greatest part of the Princes rulers of the world so cruelly doe persecute the doctrine of the Gospel In respect of these huge mountains what are we small molehills Yea though there were no force nor power of man for vs to feare how are we able to stand against not onely so many deuills but euen the very gates of hell also And yet this experience we haue of the great mercy and goodnes of the Lord our God that when we are euen in their handes and neuer so much oppressed yet are we not forsakē but are safe through our confidence and trust in his helpe But to this wisedom it is vnpossible for vs to attayne without continuall afflictions whereby it is necessary that the confidence of all worldly succours should be beaten downe For vexation and trouble bringeth vnderstanding as Esay sayth whereby we are compelled to cry Helpe Lorde for else we perish So in the last houre when death approcheth there is nothing wherein mans heart can repose it selfe or finde comfort but his trust and confidence in the helpe of the Lorde There is rest and quietnes there is perfect peace He that can then say My helpe is in the name of the Lord dyeth happely and is out of all daunger Thus we may learne what it is to haue and enioy God euen to rest in the sure trust of his mercifull helpe and succour in all daungers These are the wordes therefore of a victorious and triumphing fayth Our helpe is in the name of the Lord which made heauen and earth As if he sayd The maker of heauen and earth is my God and my helper Shew me a God O ye my aduersaries like vnto him What are your snares and your traynes then compared vnto this God What are your threatnings your power your pollicies c. Thus he setteth the eternall God the maker of heauen and earth against all terrours and daungers against the floodes and ouerflowings of al tentations and swalloweth vp as it were with one breath all the raging furies of the whole world and of hell it selfe euen as a litle droppe of water is swallowed vp of a mightie flaming fire And what is the world with all his force and power in respect of him which made heauen and earth Let the worlde fret then let it rage so that this succour neuer faile vs And if it be the will of
Herewithall was added that ioyfull promise of the eternall posteritie of Dauid and his true sonne Christ 2. Reg. 7. Dauid therefore in this Psalme as it seemeth to me intreateth of the first part of this promise wherein he reioyceth not onely for him selfe but also for the whole people of God for that God had appointed a place in Ierusalem both certaine permanent wherein he would be worshipped Albeit therefore that Dauid doth here partly signifie that house which Salomon afterwarde built yet specially he treateth of the fruite that should come of the building of that temple namely that the word of the Lord should there be published prayer made and sacrifice offered This is that ioy and gladnes which Dauid so notably setteth forth in this Psalme whiles he beholdeth the inestimable goodnes of God towards his people in giuing to them the knowledge of his worde in reuealing his face vnto them in perswading their hearts of his good will towards them The Papists dispute much of God but without the word the true knowledge of god They neither teach nor yet once thinke what that wil of God is towards vs or what he will do with vs for say they we know not whether god loue vs or hate vs And to this end they blasphemously allege this saying out of Ecclesiastes No maÌ„ knoweth whether he be worthy of loue or of hatred with other like For what is it to talke of God if thou knowe not what his will is towards thee to what end he hath ordained thee They that knowe not God thus knâ—w him not at all It is the word of God therfore that certifieth vs of the will of God towards vs what pleaseth or displeaseth him what he would haue vs to doe and what he wil do with vs The barbarous brutish ignorance wherof hath brought forth all those monstrous idolatries in the kingdom of Antichrist Theft which is forbidden by the law of God in the 7. commaundement is thought to be but a smal sinne in comparison of the rest as murther horedom c. NotwithstaÌ„ding suppose that this commaundement were not what great enormities what horrible impieties would ensue We should become like rauening wolues beares destroying and deuouring whatsoeuer they may come by yea-like vnto swine which when they come to their draffe swill if euery one could deuour so much as might suffice al they would leaue none for the rest Therefore that our goods are in safety yea rather all that we haue is not spoyled and taken from vs it is the benefite of the seuenth precept What a life would this be if our wiues were not in safety if our children were vncertaine if men might resist the Magistrate and do what they list would it not be a continuall hel That we inioy therfore true godly matrimony that the common welth and the lawes are preserued in which and by which we liue in safety rest and quietnes all these are the benefites of the second table But let vs ascend to higher matters â–ª What were this life if the first table were not if there were no Sabbots no Church no place wherein the word might be published taught if there were no knowledge of God no inuocation of God but euery man had his peculiar idoll to worship These are farre greater and more horrible euils then those that are committed against the second table and yet so much the lesse regarded because they are spiritual But if we had the eyes of the spirite and did see how many soules Mahomet the Pope do cary vnto hel it should be muche more greeuous vnto vs then if we were euery houre in daunger of losing both goods and life We ought first therfore to reioyce for these smal benefits which we inioy by the second table whereby both our goods and bodyes are in safety Small benefites I call them in comparison of those which we inioy by the first table wherby God so abundantly openeth the treasures riches of his mercy towardes vs in reueiling him self vnto vs in certifiyng vs what his wil is towards vs what he hath decreed to doe and how to deale with vs in giuing vs his word faith the holy Ghost in hearing our prayers increasing dayly the Church by his word These things are so great that no hart can conceiue them no tongue can expresse them wherby our soules are deliuered from the tyranny of the deuil whereby we inioy peace tranquillitie of mind a good conscience whereby also we attaine and retaine the true knowledge of God whereby many are instructed to eternal life These things Dauid beholdeth with the eye of faith these things he deepely wayeth considereth with him self therfore is stirred vp to thanks giuing which the inward ioy of hart coÌ„pelleth him vnto For such are thaÌ„kful in deed which doe embrace y graces gifts of God reioyce in the giuer But such as fele not this ioy albeit they set forth this psalm with piping singing with organs and mincing musicke neuer so much yet are they vnthankful because they do not vnderstand these benefits These things I doe therefore recite that all men may beware of that detestable impietie and headspring of all mischiefe in the Church of God the contempt or lothing of the word for that is an horrible apostacie and a falling away from god When men are once come to this lothing of y word it is not possible that any true or sincere cogitation of the spiritual life or remission of sinnes should enter into their heartes But alas we see that there is nothing at this day more common For how wickedly doe the nobility gentlemen rich welthy yea and all other inferiour sortes of men at this day contemne the word of life the gospel of saluation the ministery ministers more esteming their earthly possessions wealth and pleasures then all the sweete comfortes of the gospel These the children of God are compelled to behold as Loth did the Zodomites not onely despising molesting and spitefully intreating them but also liuing in all fleshly liberty and doing what they list It was an horrible thing for Dauid to fal into adultery murther but how much more horrible is it thus to offende against the first table as the Angels did and therefore were cast out of heauen But Dauid repenting returned vnto God found mercie And here the godly are so much the more in daunger of this euill by how much the fall is more easie For this venime so secretly infecteth the soule and so creepeth in by litle and litle that it can not almost be perceiued I call it a contempt of the word not onely when the word is despised derided persecuted but also when it is negligently and vnreuerently taught heard and learned according to the saying of the Prophet Esay This people honour me with their lippes but their heart is farre from me And
deuill the kingdom of the world sinne and death also against adulterers murtherers theeues false brethren c for the glory of God the aduancing of his kingdom chastitie innocencie charitie c. For God is inuisible and therefore when they are heard which teach and preach vnto vs the word of God then God him selfe is heard For he can not be heard but by witnesses and as S. Paule calleth them by his messengers That which is taught them in the Church is inuisible and absent and therefore can be apprehended by no other meanes but by the testimony of the word So the whole Gospell is a testimony for it speaketh of things absent and it is nothing else but the preaching of faith This I speake for the simple and ignorant concerning this word testifie This is the cause then why Dauid so reioyceth namely that his Ierusalem was builded to this ende that the worde of faith might there be preached whereby the people might learne to know what the will of God is what he intendeth to do with his people what punishment and plagues he threatneth to the wicked And this preaching is the testimony which Dauid here speaketh of made vnto the children of Israell gathered togither in this place whereby they were knowne to be the peculiar and chosen people of God from all other nations as he saith in an other Psalme He hath not so dealt with euery nation Wherfore we also haue great cause to acknowledge the rich blessing of God that the word of God is now purely sincerely preached emongst vs as it was then in Ierusalem and the sweete promises of the Gospell sounding in the eares consciences of the godly to their singular comfort and consolation also the threatnings of God published wherby the wicked are called to repentance and the godly kept in the feare of God and mortification of the olde man through the assistance of the holy Ghost whom the father through Christ and for Christes sake poureth vppon them aboundantly which willingly and gladly receiue this testimony This is one part then of the true worship of God to learne the way how to worship God in such sort as best pleaseth him which consisteth in teaching of the word hearing of God when he speaketh vnto vs by his witnesses and therefore the Deuill desireth nothing so much as to hinder the preaching hearing of the worde For this cause he rayseth vp as ye heard in the first Psalme lying lippes and deceitful tongues he stirreth vp the worlde with sword and power to oppresse the godly and euen in our selues he goeth about to deface this kinde of seruice and worship of God by our deuilish contempt and lothing of the same But contrariwise to build Churches and gorgiously to decke them for the maintenance of masses oblations false worship and idolatrie all this he can abide well enough for by these thinges he knoweth that his strength is not diminished nor his power weakened But when the word of God is preached concerning remission of sinnes the righteousnes that commeth by Christ and life euerlasting this doctrine destroyeth his kingdom This causeth him to rage and to seeke by all meanes possible how he may hinder the course of the gospell The other part of the worship of God is to praise the name of the Lord. This Dauid maketh the second kinde of worship when he commendeth his Ierusalem And here againe note that he speaketh nothing of the sacrifices of the law for albeit he doth not discommend them as I said before yet he reckeneth them but as chaffe in comparison of the word and the fruite which followeth thereof which is thanks geuing And if he had named the sleying of sacrifices euery man had not bene able to serue God with that kinde of worshippe Therefore he requireth nothing else but that which they were able to do without great charges which yet notwithstanding very few did He did not condemne the building of the temple which afterwards should be done by his sonne Salomon but did earnestly desire the same and the cause why he did desire it here you see namely that first the name of God might there be preached and then that God might there accept the praiers of his people with praise and thanks geuing for his benefits receiued Hitherto we haue heard how the Prophete extolleth and magnifieth the incomparable gift benefit of God the word I meane with thanks and praise vnto God for the same For that is a benefite and blessing in dede which is knowne and acknowledged so to be All the world as we see is full euen glutted with the benefits of God notwithstanding it remaineth still in such blindnes that it knoweth them not to be the giftes of God and therefore it taketh and vseth them no otherwise then hogges doe their draffe swill But Dauid seeth that God had geuen him a kingdom wherin the pure word of God and true religion flourished This great benefite he acknowledgeth and therefore he so reioyceth and magnifieth his Ierusalem as a place appointed by the Lords owne mouth where the people might come togither to heare the word of God and to giue thankes vnto God for his benefites out of the which place it was not possible to find god The Gentiles because they had not the word nor this hearing whereof Dauid here speaketh could not find god Hereby we may see how horrible a thing it is to contemne and to loth the word For what can be more horrible then that man a weake creature nothing but earth dust should so lift vp him selfe in pride that when the maiestie of God speaketh most louingly inuiteth him to heare he will not heare And yet we see that there is nothing more common then this impietie this horrible contempt this deuilish lothing of the worde of God emongst all sortes of men The cause is for that we heare not the Lord speaking now vnto vs in his Maiesty as he spake in the moūt Sinai at what time the people were astonished trembled at the terrible voyce of the Lord yet how soone had they forgotten the Lord and murmured both against the Lord and against Moises Thus in his Maiestie he speaketh no more but he speaketh nowe vnto vs by men and therefore he is contemned Horrible it is that Sodome was burnt vp with fire from heauen Horrible it is also that the whole world was destroied with water Moreouer the daily examples of impiety and wickedness as murther whoredom c. are such that they can not be heard without horrour trembling But how horrible so euer all these thinges be yet is it much more horrible to contemne God when by his word he speaketh vnto vs which al the world doth at this day not only they which persecute the word with open tyranny but such also as are euen emongst vs at the beginning seemed to receiue this doctrine with great reioycing Wherefore Dauid exhorteth
vs in this Psalme with thankefulnes to acknowledge this singular benefite of the word and to beware of the horrible contempt thereof Howe much better is it to suffer pestilence famine and the sword howe much more tolerable for Dauid to become both an adulterer and a murtherer so that there remaine a reuerence to the word which repentaunce necessarily bringeth with it then to fall so farre as to contemne the word For this is to heape wrath vpon wrath like as it is to heape grace vpon grace with Dauid to hold fast the word and withall to acknowledge the great benefite thereof To be briefe like as there is no greater ioy and felicitie to the godly then to heare and to know the voyce of God speaking vnto them offering grace peace remission of sinnes and life euerlasting so can there be to them no greater crosse then the contempt of the worde For what doest thou else but contemne God him selfe yea crucifie againe the sonne of God and treade thy Sauiour vnder thy feete when thou contemnest the word of God which for thy saluation is reueiled offered vnto thee No mortal man can abide such intolerable contempt as the Lord our God continually suffereth For he is patient and would that we should conuert and repent but he payeth home at the length as we may see by the fall of the Synagoge and the destruccion of Ierusalem For Christ plainly sheweth that the cause of such horrible calamities was for that they did not knowe the time of their visitation Let vs learne then by these examples what a great blessing it is to heare the Lorde our God speaking vnto vs and as a tender mother with her children most louingly talking with vs For this is it which Dauid meaneth when he speaketh of the ascending vppe of the tribes to Ierusalem and to the house of the Lord to testifie vnto Israel that is there to teache and to heare the word of the Lord and to giue thankes vnto him for his benefites This is that citie therfore that is worthy to be decked with all precious ornaments This is the people of whom our Sauiour Christ sayth Blessed are they that heare the word of God keepe it with a good heart Here is the kingdom of heauen here is the true paradise here are the open gates to euerlasting life Verse 5. For there are the seates of iudgement euen the seates of the house of Dauid This may be vnderstand both of the ciuill gouernment and also of the Church but specially it is spoken of the church And here note that iudgement is taken for doctrine As if he sayd This is the glory of this people that in this place is stablished the chayre and seat in the which the word of the Lord is published taught weake consciences comforted and instructed and the way of saluation layd open vnto men Likewise in the first Psalme he sayth The wicked shall not stand in iudgement that is they doe not perseuer and abide in the doctrine of faith and therefore they are as chaffe which the winde scattereth from the face of the earth The Church of Rome wil now be called the seate of iudgement and euen there also the Lord had once his seate but nowe through wicked doctrine and damnable idolatrie it is the seate of Satan the chayre of pestilence and a denne of wicked spirites This is then the true sense and meaning of these words In this place the word of the Lord is fulfilled promising that he will leaue a memoriall of his name For here he is to be founde here he dwelleth Therefore here is life here is saluation here is remission of sinns here is the tyranny of Satan vanquished c. For all these he meaneth when he nameth the seates of iudgement that is the administration of truth the ministerie of faith the voyce of Gods maiestie speaking vnto his people For as I sayd iudgement signifieth here found sincere doctrine concerning grace faith works magistrates ciuill ordinances c. Where this doctrine is there are the seates of iudgement As we also may nowe glory of our Churches for the sincere doctrine wherby men are truely taught out of the word concerning grace sinne righteousnes faith works obedience to parents and magistrats This doctrin is as it weare a bright shining sunne from whence the Churches doe receiue their light And contrarywise where the word of God is not there are the seates of iniquitie and of Satan him selfe For the worde maketh the seate and not the seate the worde as the Antichristian Church of Rome most damnably teacheth Now whereas with a repetition he addeth Euen the seates of the house of Dauid this is the cause for that he looketh to the promise made vnto Dauid namely that the seate of the tabernacle or the temple should be builded by his sonne Salomon in Ierusalem where iudgement should be exercised that is to say mens consciences comforted terrified instructed by the word and also because the Lord would that Dauids posteritie should reigne after him vntill the eternitie of the heauenly Ierusalem should be reueiled Here is the image of the heauenly Ierusalem also to be consiâ—dered The earthly Ierusalem was builded on a hill so that there was no accesse vnto it but by ascending vpward The celestial Ierusalem is builded in heauen whereunto none can come but by mounting vp with alacritie of spirite out of this earthly mansion and corruptible life and therefore no earthly and carnall men can come there The earthly Ierusalem was builded as a citie for the people of God where they might meete together to serue worship god Likewise the celestial Ierusalem is builded for the tribes of the Lord the elect and faithfull people there to meete togither first in this life by faith and afterwardes by eternall societie both in soule body This Ierusalem Saint Paule meaneth when he saith If ye be risen againe with Christe seek for those thinges which are aboue And the author of the Epistle to the Hebrues admonisheth vs that by faith we are already come to this heauenly Ierusalem Ye are come saith he to the mount Sion and to the citie of the liuing God the celestiall Ierusalem and to the company of innumerable Angells and to the congregation of the first borne which are written in heauen to God the iudge of all and to the spirites of iust and perfect men and to Iesus the Mediatour of the newe testament c. The earthly Ierusalem celebrated the name of the Lord with praise and thankes giuing in the congregation In the heauenly Ierusalem the Angells and company of holy spirites doe praise and shall praise the Lord for euer more The earthly Ierusalem had in it the seate of Dauid The heauenly Ierusalem hath the throne of Christ the sonne of God the King of Kings the Lord of Lords of whom Dauid was a figure The earthly Ierusalem had tribunall seates where all things
power taketh no place in vs vntill we be vtterly to speake after the maner of the Scripture exinanited that is stript naked of all worldly hope and helpes that man hath in him selfe and brought to nothing like as when he saueth a ship from drowning now ready to perish and past all remedy As the two storyes of the Gospell one of the shippe the other of the daunger of Peter doe testifie Verse 2. As the mountaines are about Ierusalem so is the Lord about his people from henceforth and for euer Where many hundred thousands of men are there are scarsely 7. thousand which knowe God or beleue in God and yet for their sakes the whole multitude is called Gods people .. Euen so was it in Ierusalem Albeit the greater part was wicked and godles yet was Ierusalem called holy not onely in respect of a small number of the godly but also because God had his abiding there So when there was not one iust person in Sodome but Loth with his two daughters yet could not the angell destroy Sodome with fire so long as Loth was in it Likewise where 4 or 5. or 10. godly persons are to be found for their sakes the whole citie is called holy For these are the elect corner stones these are the precious pearles which God so highly estemeth and for whose sakes he spareth the wicked Therefore saith Dauid As Ierusalem is compassed about with mountaines so doth the Lord compasse his people and mightely defend them on euery side In like maner Zachary prophecieth of a citie whose wall is of fire These similitudes doe set forth vnto vs the safetie of Gods people that weake and litle porâ— flocke against all daungers Upon this promise if we also doe rest which at this day enioy the inestimable benefite of Gods holye word we shall be defended against the rage of Satan the whole worlde not by fiery and brasen walls but by the Lord him selfe These thinges albeit we cannot comprehend yet should we beleue them so certainly as if we did see them with our bodily eyes If we should see our selues compassed about with brasen and fiery walls we would be without all feare and triumph against Satan But it is a matter of faith not to trust vnto that which the eyes see but which the worde offereth and promiseth This one thing therefore is lacking in vs that we haue not the eyes of the spirite but we iudge according to the eyes and sense of the fleshe For else we should be no more afraide then they which beeing closed within the walls of an inuincible castle feare not the force and power of their enemyes be they neuer so terrible We must not doubt therefore but if we beleue we are compassed about with fiery and brasen mountaines that is to say we abide for euer inuincible against the rage of Satan and all the powers of darkenes Blessed therefore is he that beleueth These mountaines are the Angells which compasse vs on euery side that Satan with his angells and ministers can not hurt vs as he would Whose malice and power is such that if they did not continually beholde vs continually defend vs and watch ouer vs he would destroy vs euery moment This can all they testifie which knowe that Satan is a murtherer and a lyer which can not abide to see the godly prosper therefore he seketh by all meanes to roote them out from the face of the earth That we are not then vtterly consumed it is the benefite of these mountaines by whom we are so compassed and defended Some times Satan hurleth his dartes at vs as it were through the window to destroy vs and worketh vs in deede some sorrow but he can not moue vs. This similitude seemeth to be taken out of the story of Helizeus in the 2. boke of the Kinges where the seruaunt of Helizeus saw the hilles about him full of fiery chariotes and horsemen compassing Helizeus round about and mightely defending him This succour which the seruant of Helizeus sawe and the Prophet beleued when he saw nothing is saith the Prophet round about all them which trust in the Lord as also the 34. Psalme witnesseth The Angell of the Lorde pitcheth round aboute them that feare him But our eyes are shut vp and see not these miracles whereof notwithstanding we haue dayly experience This promise then will neuer deceiue vs onely let vs not deceiue our selues If therefore we did beleue no doubt we shoulde sleepe we should liue we should dye yea that more is we should suffer what so euer Satan and the world can doe against vs without all feare For thus should we thinke If I suffer any thing it is not without the will of God nor without good cause well knowne though not â—nto me yet vnto god Therefore although Satan breake through the wall in one place yet shall he neuer be able vtterly to ouerthrowe it altogither Thus should we think in our troubles and afflictions and comfort our selues with the good will of god But we are afraid when any trouble commeth and neuer feele that securitie which faith bringeth Thus doe we worthely suffer the punishment of our incredulitie which we nurrishe within vs although we be called away from it by so many notable places of the Scripture Besides all this it is not enough that we are compassed about with fiery walles that is with the sure custody the continuall watch and warde of the Angells but the Lorde him selfe is our wall so that euery way we are defended by the Lorde against all daungers Aboue vs he is a heauen on both sides he is as a wall vnder vs he is as a strong rocke whereuppon we stand so are we euery way sure and safe Nowe if Satan through these munitions cast his dartes at vs it must needs be that the Lorde him selfe shall be hurt before we take harme But great is our incredulitie which heare all these thinges in vaine Yet must they be taught and learned lest the time come that we be destitute of all counsell and comfort in these matters For certain it is that the hower shal come when we must haue experience of these thinges or else vtterly perish Where he addeth From henceforth for euer By these words he sheweth that this vigilancie of the Lorde our God euer vs is not temporall but eternall according to that which he said before in the first verse of this Psalme They shall remaine for euer Let vs learne therfore out of this Psalme that our constancy and perseuerance consisteth in this that we are defended by the power and prouidence of the Lord on euery side Verse 3. For the rodde of the wicked shall not rest on the lotte of the righteous lest the righteous put forth their hand vnto wickednes Here the Prophet plainly declareth that the people which rest vnder this defence and protection are afflicted and subiecte to all miseryes and calamities as touching the
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