was accomplished it was so stablished by the word that notwithstanding it had a certeyne condition annexed vnto it Therefore many wicked Kinges with all their families neglecting this condition were vtterly destroyed and others succeeded them so that the temporall kingdom endured after a sort vntill the most holy one the King of Kings came who hath continued this kingdom vntill this day and shall doe for euer This condition therefore is added to beate downe proud and presumptuous spirites And if he sayd This promise as touching Christ will I accomplish and will vndoutedly establish the throne vnto my seruant Dauid but doe not ye whiche in the meane time sit in this throne and gouerne this kingdome presume of the promise and thinke that ye can not erre or that God will winke at your errors and not rather condemne and seuerely punish them Therefore either gouerne your kingdome according to my word or else I wil roote you out and destroy you for euer This promise he now amplifieth and setteth forth more at large Verse 13. For the Lord hath chosen Sion and loueth to dwell in it saying This is an amplyfication of the promise As if he saide Ye haue that promise But doe your indeuour that ye may become righteous and keepe my couenant shewing your selues obedient vnto my voice Then shall this kingdome endure and I will dwel with you and wil replenish you with all maner of blessinges both corporall and spirituall Here of a singular purpose he vseth the same word which Moses vsed Deut. 16.26 In the place which the Lord thy God shall choose to place his name there For at the beginning there was no certaine place appointed wherin the tabernacle should remain but it wandred not onely from place to place but also from tribe to tribe as Ephraim Manasses Dan c. Moreouer by this word hath chosen he ouerthroweth all kindes of worship and religion of mans owne deuising and choosing whereof there was an infinite number among the Iewes For thus they thought If it be lawful for the Priests to cary the tabernacle from one place to an other why may not we also do sacrifice in moe places then one This was plaine and grosse idolatrie For seeing that God did bind him selfe to the Mercieseate by his worde namely that there he would be and there he would be found therefore it was idolatrie to beleue that he was any where else or to seeke him in any other place Therefore when the people did deuise or choose any kind of worship which God had not chosen we see howe sharpely the Prophets did reproue them For there is nothing which God so much detesteth as to admitte or appointe for the seruice of God that which he hath not commaunded Wherefore election or choise belongeth not vnto vs but we must yeelde obedience to the voice of the Lorde Else shall that happen vnto vs which Ieremy threateneth That they haue chosen will I reiect These thinges destroy and confound the inuentions the deuises and deuotions the false and counterfet religions which we haue seene in the Papacie For whereas some gaue them selues to this order of religion some to that whereas they had certaine daies of abstinence certaine meates certaine Sainctes to call vppon and such other like if ye aske who commanded all these thinges their owne conscience will constraine them to aunswere that they were in deede of their owne choosing and their own deuising But this is to serue not God but Satan For God is not serued but when that is done which he hath commaunded Wherefore election or choise as I said pertaineth not to vs but to God alone but obedience belongeth to vs so that what God hath commaunded that must we doe Moreouer the word of Choosing beateth downe all confidence and presumption of workes For if he should say I giue vnto you Sion for a reward or this doe I to requite or to recompence you it were as much as if he said this doe I in respect of your desert But when he saith I haue chosen Sion according to myne owne will he sheweth that he doth it without all respect of merites so that he both condemneth all counterfet religion and all coÌ„fidence of merite For voluntary worshippings and chosen religions perteine to the deuils diuinitie And it helpeth vs nothing that they are chosen of a good intent For there is no good intent which is grounded vppon our owne iudgement and not vpon the word of God which ought to be the groundworke of all good intents For he onely intendeth well which knoweth that he is constrained to do this thing or that by the word of god This word who so hath not although he seeme in all things as holy as an Angel beware of him and auoid him as a deadly poyson This is a most certaine and infallible rule for vs to follow which if we doe we shall neuer be deceiued if we demaund whether God hath required of vs or commauÌ„ded this thing or that For he approueth nothing as good in his sight which he hath not chosen And this briefly as touching the word of Choosing I thought good to note Verse 14. This is my rest for euer here will I dwell for I haue a delite therein This is a singular promise and such as God neuer made in any other place Hereof Esay and the other Prophets seeme to gather that Ierusalem should endure for euer that is vntil the Messias should come who should make of a temporall an eternall Ierusalem As also the Angell sayth vnto Marie that Christ should sitte vpon the throne of his father Dauid for euer And here marke the sequele of this promise Ierusalem at this day is destroyed and gone and yet this promise doth plainly shew that this shall be the seate of the Lord for euer Wherefore it followeth as an infallible consequence that he is come which hath established this kingdom for euer For whereas it was destroyed in the captiuitie of Babylon yet notwithstanding there were certaine remnants reserued The time also was appoynted howe long the captiuitie should continue And moreouer there were yet both Kinges and Priestes remaining emongst them But now there is none of all these thinges as before we haue declared This is therefore a notable promise that this Ierusalem shall be the seate and throne of the Lorde for euer and shall neuer be abolished The Iewes presuming of this promise did crucifie Christ and committed all iniquitie For they thougâ—t it not possible that Ierusalem should be destroyed because of the promise which it had that it should remaine for euer But we haue heard that these thinges were promised conditionally to witte If they should keepe the couenant of the Lord and his testimonies Ierusalem therfore continued vnto the comming of Christ. Afterward it was plagued for sinne as other wicked cities and kingdomes were In like maner the Prophets doe certainly promise that the Gospel should come
it must needes fall euen of it self But we must more regard the promise of God then all outward shewes seeme they vnto vs neuer so likely For behold and consider the histories of all ages and you shall see that the Church hath bene alwayes oppressed hidden through the tyranny of Princes and through the lies and sclaunders of heretiks Moreouer the godly haue neuer bene without their tentations through the consideration of their sinnes and vexations of the deuill These things he that beholdeth and stil fixeth his eyes vpon these euills shal thinke that there is no church nor yet any God at all But of such shewes and outward appearances we must ground no iudgement For such a face the church ye shall neuer see in the which great offences infirmities and as it were great diseases are not to be found In deede it were to be wished that these thinges were not in the Church and that there were such a face and outward shew of the Church as is described here in other places where it is compared to a bewtifull spouse in whom appeareth neither spot nor wrincle But such a Church outwardly ye shall neuer see For it is alwayes oppressed of Tyrannes vexed of heretiks exercised with afflictions both inwardly and outwardly with disobedience contempt falshood dissimulation of false brethren c. In all these daungers we must holde fast this consolation that the gates of hell shall not preuayle against it and goe on forward with a valiant mind and Christian courage in teaching in exhorting in reprouing and in other duties perteyning to the ministerie If any be disobedient peruerse and obstinate let them goe let them perish in their owne sinnes and let this suffice that there are some vnto whom Christ and the ministery of the Gospell is appoynted for their rising againe and their saluation Thus did the holy Prophets which saw the captiuitie of Babylon to be euen at hand and that the temple and the citie shoulde be consumed with fire This was then the face of the kingdome which should afterwards be destroyed for euer There was nothing now therefore wherewith they might comfort them selues but this and such like promises made vnto Dauid that of that frute of his body God would set vp the royall throne that euen with an oth he had confirmed the same And this is in deede a singular promise in that he nameth and pointeth out a certeine person suffereth not the succession to wander in an vncerteine person Abraham Isaac and Iacob had also a promise concerning Christ but vnder an vncerteine person if ye respect the multitude of their posterity But in this promise is a certeine limitation because there is one certeine person named to the end that although the people should be all leede away captiue yet so long as the posteritie of Dauid did continue they should comfort them selues with this hope that the kingdom should neuer faile This I thinke to be the cause why the genealogies that is the line of the kinredes and progenies of this people were so diligently obserued and noted of the godly that through this hope of the promise to be accomplished the succession of the house of Dauid might be sure certeine For this familie was as a certeine starre emonges the people of whose posteritie so long as they sawe any remnant they continued in hope of their deliuerance by Christ yea euen in the captiuitie of Babylon although it were most horrible For euen in this captiuitie although they were without a kingdom yet had they emonges them certeine persons of the royall stocke as it were certeine sparkles of the kingdom and of the light of Dauid vnto whom the eyes of the godly did alwaies looke as vnto a pledge of the promise afterwards to be accomplished as touching christ Moreouer in this captiuitie they had the word the Prophets Daniel Ieremy Ezechiel and no doubt many other Now so long as such persons as were appoynted to the kingdom and the priesthood were yet remaining the kingdome was not cleane forsaken or destroyed Thirdly the number of the yeres was also limited which being expired their captiuitie shoulde haue an ende But the Iewes at this day haue none of all these thinges They haue no kingdome no persons appoynted to the kingdom no certeine number of yeares neither yet the word or the Prophets Therefore they are condemned with all their religion And this calamitie in the which the Iewes haue liued euer since Ierusalem was destroyed by the Romanes is no captiuitie but a generall destruction and desolation of that people for euer as Daniel also saith And after this shall be the ende Verse 12. If thy sonnes keepe my couenant and my testimonies that I shall teache them their sonnes also shall sit vpon thy throne for euer This promise is not generall for it hath a condition annexed vnto it There is a difference therefore betwene this promise and such as be without condition as are these The Lorde said vnto my Lord c. Againe Giue thy iudgements vnto the King O Lord. There the kingdom is promised vnto Christ absolutely but here it is not promised to the posteritie of Dauid but with this condition If they shall keepe the couenant of the Lorde So the kingdom was promised and giuen vnto Salomon but afterwards his stock was almost cleane cut of in Ahazia when onely Ioas remained all the rest of the Kinges seede were slaine by Athalia This was the practise of Satan to the ende be might hinder the promise concerning christ Afterwardes the kingdom came vnto Ioas who also was of the seede of Dauid was preserued by the meanes of his sister so that he was not slaine of Athalia Thus was the promise of the kingdome made vnto Dauid to endure for euer but yet so that God threatneth destruction if they keepe not his couenant So was the kingdom at the length also taken from the posteritie of Nathan and vsurped by Herode a straunger vntil the time came that Christ vnder the reigne of wicked gouerners was born of Mary the Bethlemite Thus for sinne one posteritie was destroyed after an other by the malice of Satan and yet the whole line and succession was preserued euen vnto Mary To consider these things it is very profitable namely how the kingdom promised vnto Dauid came vnto his sonne Salomon but yet for sinne it was taken from him againe The same hapned vnto Nathan yet notwithstanding God reserued a litle sparke out of the which this kingdom should afterwards shine mightely increase And these things were done to bridle our presumption Such is the promise also as touching the church I wil be with you vnto the ende of the world But here is a condition ioyned withal that is If ye walk in my waies For whoso neglect the word those doth God also neglect and reiect and reiseth vp others which shal be his Church So saith our
enemies of the word rage they neuer so furiously shall not preuaile against the Church because the Lord hath promised that he wil there make the horne of Dauid to budd Some do vnderstand that by this word to budd Christ in whom the kingdom of Dauid is truely established is couertly bere shadowed and signified Against this interpretation I will not greatly stand and yet I rather rest in the simplicitie of the letter which seemeth playnely to promise vnto Dauid a certeyne place and posteritie The name of budding he vseth here to signifie an encrease and to encrease is to be preserued So the Church buddeth and encreaseth although outwardly it seemeth to be diminished and defaced because God preserueth and encreaseth it daily by his worde and his spirite The sense and meaning then is this that God will blesse defend and preserue the horne of Dauid that is to say the kingdome the strength and the power of that nation For here he would specially notifie the person to this ende that the posteritie might be certeyne of the house of the person and of the place of this kingdom That which followeth I haue ordeyned a light for mine anoynted is an hebrewe phrase which kinde of speech we also doe vse As when we saye that Iohn Hus was the lyght of the Church of Bohemia Leonard Kesar for his singular confession of the fayth and constancie in the truth of the Gospell was the lyght of Bauaria This maner of phrase is vsed also 2. Samuel 21. That the lyght of Israell be not quenched And in the 2. Chronic. 21. as touching Ioram For God would not destroy the house of Dauid because he had promised to giue a light to him and to his children for euer For Ioram was the laste of the posteritie of Salomon They that reigned after him were of the posteritie of Nathan which at the captiuitie of Babylon when the Citie was destroyed and the Kinge in captiuitie and bandes seemed to be vtterly extinguished But the Lorde chastised both the place and the person he neither chaunged nor reiected them Againe at the birth of Christ the kingdome was translated from the stocke of Dauid to the Machabees and the Romanes Wherefore as touching the outwarde appearance this light was vtterly quenched but to the spirituall man and to the eyes of faith it was yet glorious For there were certeine persons remayning of the tribe of Iuda of whome afterwardes Christ was borne Wherefore he calleth the preseruation of the kingdom a light but in respect of the thing it selfe and not of the outward shew for therby it seemed that both the place and the person were clene gone for God through idolatrie and presumption was constreined to destroy them So the kingdom was taken from the tribe of Iuda Then came Christ who builded a new Ierusalem which shall remaine for euer There is also a certaine vehemencie in this word haue prepared for it signifieth that this kingdome was defended not onely against all enemyes and conspiratours at home and amonges them selues but also against all the deuills and the gates of hel euen to the comming of christ Yet notwithstanding the historie sheweth howe it was humbled through many calamities and afflictions Likewise we haue a promise as touching the Church that it shall continue vnto the ende of the worlde and that the gates of hell shall not preuaile against it and yet who knoweth not howe it hath beene humbled oppressed and in a manner abolished vnder the Pope There was taught and worshipped not Christ but the virgine Mary the Apostles c. So that according to the saying of Christ except the Lorde had shortened those dayes no flesh shoulde haue beene saued Wherefore we must regarde the Maiestie and power of the promiser more then all the offences that either the world or the deuill can raise vppe against vs and let vs not be discouraged when the Pope with his curse and the world with the sworde doe rage against the Church For although the Church neither in number nor in power be like vnto the aduersaryes yet shall it endure and the aduersaries shall perish For he is greater that is in vs then he that is in the world and the word because it is the eternall power of God shall easily ouercome Satan and all the furies of hel Verse 18. His enemies will I cloth with shame but on him his crowne shall flourish Not the King of Babylon not of Syria not of Edom not of Moab not of Egypte briefly no enemy shall preuaile against this kingdom but this kingdome shall stand vnmoueable and mightely established euen vnto Christ and the enemyes of this kingdome shal be all clothed with confusion This light shall neuer be quenched vntill he come which shall fulfill all thinges This throne although it be neuer so contemptible and odious to the whole worlde shall remaine in glory not onely before men but also before the worlde Neither could Satan yet euer bring to passe although with all his force power and policie he hath continually attempted it that the posteritie of Dauid should be extinguished before Christ should be borne To these promises as vnto a sure staffe yea as vnto a strong rocke the Saincts of God haue alwaies leaned in great calamities wherewith Satan exercised this people to the ende he might hinder the promise concerning christ And in deede Antiochus aboue all other laboured with maine and might to roote out and to destroy this people for euer But as the Psalme here promiseth because he was an enemie to this holy nation therefore he was clothed with shame and confusion But on him his crowne shall flourish That is to say although the crowne of Dauid often tymes shall seeme in outwarde appearance to decay and perishe yet by a secret and a diuine power it shall be renued plenteously fructifie and gloriously flourish But the trueth of this promise resteth in Christe of whose kingdome there is no ende For vppon his head hath flourished a crowne which could neuer decay as the crownes of worldly Princes do For the crowne of the sonne of God is farre otherwise to whom all power is giuen both in heauen and in earth In the meane time the Lorde preserued this temporall kingdome vntill that was accomplished in the person of his onely begotten sonne which he would â—ignifie vnder those shadowes and figures But because this externall kingdome of Dauid was of this world and earthly therefore was it but temporall and for a tyme But the kingdom of Christ because it is not of this worlde but heauenly and spirituall is eternall and shall endure for euer This Psalme conteyneth a prayer for the preseruation of the word and publike peace For this must we specially desire in our prayer except we will be found vnthankfull Moreouer we must not be offended when we see that the common wealth is disquieted through the disobedience of the people or wickednes of the Magistrates or
them to destruction And because the Church of God through lying and selaunderous congaâ—es suffereth now euery where the like tentation the cruell hatred of the worlâ— and all calamities for the confession of pure and sincere doctrine it is therefore necessary for vs to be feruent in prayer against y like pestileÌ„t tongues in those our dayes that they may haue no power to hurt so much as they would â–ª Verse .1 I called vnto the Lorde in my trouble and he hearde me This verse conteineth not onely an example but also doctrine whereby we may learne what we ought to doe in these tentations of the lying tongue namely when we haue to doe with such peruerse and obstinate heretiks as wil by no meanes be reduced from their false doctrine and errours into the way of truth For by long experience and after many and great conflictes haue we learned that as Paule sayeth they are condemned euen by theyr owne iudgement or the testimony of their owne conscience and therfore after they haue bene once or twise warned they ought to be geuen ouer and auoyded And this haue we found especially in the chiefe defenders and maintayners of wicked doctrine that for all that can be said or deuised they wil neuer be the better It may be that some times they will geue place to the trueth for by the power of Gods word they may be conuinced but they will neuer be conuerted For if you stop their blasphemous mouthes one way yet wil they not so geue ouer but seeke new occasions to fight against the truth This the histories not only of the Arians and other heretikes doe declare but also the examples of these our dayes geue witnes vnto the same It is impossible therefore for vs vtterly to stoppe the mouthes of heretiks To reproue them and to conuince them is all that we can doe Also to preserue others ouer whom God hath giuen vs a charge from their errours and pestilent doctrine For a minister of Gods word ought to be well armed and instructed that he may be able not onely to teache the simple but also to reproue and conuince the peruerse and obstinate Herewith let vs be content that such as are vnder out charge being thus forewarned may stand firme and stedfast But that we shall be able to conuert the peruerse and obstinate let vs neuer hope How often did Christ stoppe the mouthes of the Pharises not onely with manifest Scriptures but also with the finger of God and with miracles and yet remayned they still as obstinate in their impiety and infidelity as they were before Arius was vtterly conuinced and his heresie confounded and yet he set forth his heresie againe with greater audacity successe then he did before What shall we say of our Papistes Doe we not see euen the very same thing in them also Such therefore as wilfully striue against the trueth and will not be conuerted after oâ—ce or twise warning let vs geue ouer by the example of Dauid let vs with prayer fight against them Like as we must pray also for our brethren that with the deceitfull shew of trueth they be not seduced More then this we can doe nothing For the deuil the father of all heresies is such a Proteus so slippery and full of sleights that we shall neuer knowe howe or which way to lay hold on him For if we stoppe one crest he will finde twenty moe whereby he will wind him selfe out againe and as the winde enclosed by force will seeke and search euery way howe he may get out For against him chiefly we fight when we haue to doe with heretikes Wherefore by disputing and contending we shal not preuaile against him Notwithstanding we must doe herein what we may that the ministers of Satan may be reproued and conuinced for the behoofe of the Church But to the externall word we must ioyne prayer whereby specially the wicked spirit is repressed and bridled This prayer did beate downe Arius Manicheus Sabellius This confounded the Pharises and vnbeleuing Sinagoge This hath subdued the authors of sects in these our dayes And they that will not heare vs exhorting and reprouing them shall feele the force of our prayer crying out vnto God for the sanctifying of his name the coÌ„ming of his kingdom This is the only way to obtayne the victory So that these pestilenâ— tongues although they seeme to preuaile against vs for a time yet shall they at the length be vtterly rooted out We must therefore goe wisely and circumspectly to worke in this daungerous case and cast away all confidence of our owne wisedom yea although we haue the word of God neuer so much on our side For we fight not against flesh and blood but against spirituall wickednes If we had to doe with flesh and blood onely we would so defend and fortifie our cause with matter and force of argument sufficient that nothing shoulde be able to counterueile the same But now we haue experience that when they are with arguments and authority of Scripture vtterly confounded yet do they still with toth and nayle hold fast their errour and labour by all meanes possible to defend the same This sinne therefore I am wont to compare to the sinne of Iudas who coulde not excuse his deuelishe purpose that he went about in betraying of Christ and yet he neuer rested vntill he had brought the same to passe for Satan moued him so to doe Euen so when these authours and maintayners of hereticall doctrine are manifestly conuinced yet Satan will not so geue them ouer nor suffer them to rest Wherefore it is necessary that herewithall we adioyne prayer and with prayer specially we must fight according to the notable and most comfortable example of Dauid here in this place which sayth I called vpon the Lord in my trouble c. As if he shoulde say in this daunger of wicked doctrine whilest I sought the conuersion of the false prophetes and to bring them to the knowledge of their errour all that I did was but in vayne For Satan who had possessed their heartes is so slipperie that it is not possible to take any holde on him Moreouer if ye looke to the number they which set them selues agaynst me were both moe in number and more mightie in power What shoulde I miserable man doe in this distresse Euen thus doe I. After that I haue diligently taught and set forth the worde of the Lorde both warning my brethren of the daunger the other also of their errour I ascende vnto my God by prayer and shewe vnto him myne affliction being vndoubtedly perswaded that he will heare my prayer Thus Dauid setteth forth vnto vs his owne example and sheweth what he himselfe was wont to doe But to talke of these thinges and to teache them vnto others as it is an easie matter so by experience we finde and in our selues we feele howe hard it is to performe
and our brethren when Satan beginneth to rage when troubles arise when for the words sake we are hated spoyled persecuted and put to death In these daungers whither shall we runne Euen this must be our refuge to say and confesse that God is greater then all our miseries And albeit we perish or rather seeme in our owne sence so to doe yet God perisheth not and therefore we must assuredly trust in his goodnes mercy and power and the sence and feeling of the spirite must be exalted as ye would say aboue the feeling of the flesh and of our owne hart Thus they that will not doe let them follow their own lustes and pleasures and yet let them be sure that they shal drinke vp the dregges of the cuppe wherof the godly drinke but a part as the Prophet saith Notwithstanding many times the godly doe finde also temporall helpe and deliuerance For God doth not so neglect his seruaunts that he will leaue them vtterly destitute of comfort in this life Dauid being driuen out of his kingdome was restored to the same againe Ezechias stricken with a deadly disease recouered and was restored to perfect health The Iewes also dispersed and scattered among the Gentiles were brought home againe And euen here also faith hath her proper office to waite and looke for this helpe and succour for it commeth not by by when we haue neede thereof or when we desire the same Now as the godly in such daungers find not alwayes help and deliuerance euen so the wicked doe not alwaies prosper but euen in this life are horribly plaged for their impietie The kingdom of the Pope hath flourished long and yet we see that much of his power wealth and riches is diminished and the terrible vengeance of God is ready to fall vpon him and his for their impietie Our nobilitie and gentlemen at this day contemne the ministery plucke away the liuings of the Church and spoyle the poore pastors and ministers therof But the time will come I nothing doubt when one Pastor shall be more regarded then x. such gentlemen And thus God sheweth and will shew his iudgement in the defence of the godly euen by corporall or temporall punishment vpon the wicked Therefore we ought so much the more strongly to cleaue to the word and to hope and looke for succour lifting vp our eyes from this sensible misery to Gods inuisible help and succour Such things as hereafter followe in the Psalme tende to the same sense and meaning for the meaning of the spirite is aboundantly with counsell and exhortation to edifie the Church Ver. 4. Beholde he wil not sleepe nor slumber that kepeth Israel These also after the iudgement of the fleshe are deceaueable words For is this to keepe and defend when we are cast into prison deliuered to the tormentor to be burned when we are vexed of Satan and of the world with many and sundry afflictions yea when as Christ him selfe is fastened to the crosse when Iohn Baptist is beheaded at the request of a strumpet Is it not extreme folly to call this a keeping and defending when we see nothing else but an vtter forsaking and desolation Therefore the flesh vnderstandeth these wordes in the contrary sense that is for God the keeper and defender God the forsaker and destroyer These are wordes therefore of the spirite and of faith and not of the fleshe or carnall sense For after the flesh God had no regarde of the Patriarke Iacob when Ioseph was cast away by the crueltie of his brethren and yet God did afterwardes declare that he had a care of him when he did so aduaunce Ioseph that he became in a manner the king of all Aegypt Likewise God doth not so kepe vs but that we must dye yea we must see the departing of our wiues our children our parents â–ª we must be continually troubled and vexed of Satan we must suffer many iniuryes of the ingratefull and wicked worlde How doth this care now appeare in keeping and preseruing vs wherein doth it appeare that God watcheth ouer vs Wherefore we must lift vp our eyes to the hilles where the Lord hath published his wil and his word There must we harken what he speaketh out of his holy temple namely that he neither sleepeth nor forsaketh vs as the flesh peruersely iudgeth but keepeth vs careth for vs and watcheth ouer vs This word faith layeth hold on according to this word it iudgeth although the flesh say and iudge the contrary neuer so much according to his own sense and feeling do think that God neither seeth nor heareth but is like to those which the Psalmist speaketh of They haue eares heare not they haue eyes see not Therefore he extolleth his owne god Mammon that he may haue alwayes money at hand and what so euer may maintaine the pleasures of this life This vanitie is it that the flesh so magnifieth But he seeth not what shall followe when he must dye and forsake his riches and therefore this keeper this watchman which keepeth and preserueth vs by faith and by the word he nothing regardeth Let vs therefore which do beleue and see this miserable blindenes of the world be surely perswaded that this hidden inuisible protection vnder the which we abide by the power of faith and of the word is almightie For to this the holy Scripture leadeth vs and teacheth that the kingdome of the deuill is the kingdom of sinne and death and therefore euery moment he causeth men to sinne murthereth them seduceth and bringeth them into errour or at least goeth about by all meanes so to doe Thus are we alwayes in death in daunger of sinne errour and damnable opinions And what doe we whiles Satan is thus occupyed we teach we write we reade we sleepe we eate we drink and we exercise such other offices and functions of the body of the senses Here our diuinitie teacheth vs euen by our owne experience that if God did not watch when we sleepe if he were not carefull for vs when we are careles we should perish euery moment we should lose our tongues our eyes our eares our hands our feete and our life also And for as much as these thinges doe many times chaunce and when we little doubt or thinke thereof our wiues our children or our frendes dye or else fall into some great daunger it is a minifest token that the kingdom of the Deuill is the kingdom of death and sinne In this kingdom because we liue whiles we are in this world hereof it commeth that we often times offend and fall into many sinnes Thus Dauid became both an adulterer and a murtherer So that hereby we may learne that the kingdome of the deuill in this world is to aduaunce sinne to murther destroy Now therefore that we yet liue and breath that we fall not dayly into greeuous and horrible sinnes it is the great mercy goodnes and
then swallowed vs vppe quicke when their wrath was kindled against vs. Here the Prophet Dauid exhorteth the people to consider how mercifully God had deliuered them from the handes of their enemies and how miraculously he had preserued that kingdom and also to praise God with him for the same Which words are not to be restreyned to Dauids time onely For the heathen people had oftentimes before warred against them with such force and power as was like to the rage of most huge and terrible floodes of wateâ— whereof he speaketh here ready to ouerflow them Therfore seeing he mencioneth here no one kind of deliuerance it seemeth that he meaneth in these wordes of thankes giuing to set foorth what so euer God had done for the succour and deliuerance of his people at any time before Wherin he sheweth as it were in a glasse the daungerous state of the church from the beginning that the faithfull may learne to knowe that it hath not bene preserued by the strength and pollicie of man but by the miraculous power hand of God and therefore in their troubles and afflictions should alwaies flie to God for helpe and succour Israell signifieth the people of god Let vs acknowledge then that there is no way for Gods people to escape the hands of their enemyes but by the help and power of God and that he wil haue the glory and praise thereof to be giuen to him alone This praise can none giue vnto God but the true Israell hauing experience both of their owne weakenes the force power of their enemyes the daungers past and of the mercifull helpe and protection of the Lord. Verse 2. If the Lorde had not bene on our side when men rose vp against vs. This repetition is not in vaine For whiles we are in daunger our feare is without measure but when it is once past we imagin it to haue bene lesse then it was in deede And this is the delusion of Satan to diminish and obscure the grace of god Dauid therfore with this repetition stirreth vp the people to a more thankfulnes vnto God for his gracious deliuerance amplifieth the daungers which they had passed Wherby we are taught how to think of our troubles and afflictions past least the sense and feeling of Gods grace vanish out of our mindes And here note howe God dealeth with his people in their distresse who suffereth their enemies so farre to preuaile ouer them differreth his help so long till it seeme vnpossible for them to escape so that they are compelled to confesse and acknowledge that they must needes haue perished if the mighty hand of God had not deliuered them These 2. thinges then we see the Israelites here to acknowledge firste that the Lorde was on their side that is succoured and deliuered them then also that it had not bene possible but they must vtterly haue perished if God had not preserued and defended them By men is here vnderstand what so euer is great and mightie in the world As if he said we are counted as abiects outcastes of the world The Princes the rulers the wise the rich of the world rise vp against vs to destroy vs and to roote vs out from the face of the earth If ye beholde with how great and how many kingdoms we are compassed about which beare a deadly hatred against vs we may seeme like to a seely sheepe compassed about with a multitude of cruell wolues euery moment ready to deuoure it That we liue in safetie therefore and that our enemyes preuaile not against vs acknowledge it to be the great mercy of God O Israell whiche so miraculously preserueth and defendeth so small a flocke In like maner we are compelled to say and confesse at this day that if God did not miraculously defend and preserue his church the power of Satan is so great that one of his Angells is able in one moment to destroy vs all that either teache or professe Christe and to fill the world with bloodshed and slaughter We see the Princes the Pope the Prelates the mightie and welthy of the world yea the whole worlde in a maner bent to destroy vs Against whom what haue we to defend vs but that the Lord of hostes hath stretched out his mightie arme ouer vs which as a brasen wall defendeth vs against all the cruell dartes whiche both Satan and the worlde doe dayly cast against as That we liue then that we teache and you heare the worde that we haue place and libertie in the Church so to doe these thinges Satan can not abide and therefore he rayseth the gates of hell against vs notwithstanding he is compelled to suffer all these thinges through the power of Christ our King who sitteth at the right hand of God for by mans strength and power these things could not be retained and defended If Satan then at any time haue his will in troubling the Church in murthering the people of God and such like therefore it is because God would shewe what Satan is able to doe euery moment if he were not resisted by the almightie power of God to the ende that we should walke in the feare of God and acknowledging this inestimable benefite continually pray vnto God for the same Let vs learne then to sing with Dauid If the Lord had not beene on our side c. whose mightie hand hath defended vs whose power alone hath preserued vs And although the worlde rage against vs though Satan vexe vs neuer so sore they can not hurt vs Be of good comfort saith Christ our Sauiour for I haue ouercome the worlde Againe I giue vnto them euerlasting life and none shall take them out of my hand Verse 3. They had then swallowed vs vppe quicke when their wrath was kindled against vs. In these words he expresseth not onely the strength rage and crueltie of the enemies but also how weake and vnable the Israelites were to withstand them And here he vseth a similitude taken of fierce and outragious beastes whose propertie is when they haue taken their prayes to swallow them vp aliue Likewise when we would expresse the crueltie or malice of any towardes vs we are wont to say he hateth me so deadly that he could finde in his heart to eate me or swallow me vppe quicke The Prophet meaneth then that their enemies were so many and so mighty that they neded no armour or weapons to destroy them but were able like fierce and cruell beastes to swallow them vp aliue being so weake and so litle a flocke Verse 4. Then the waters had drowned vs and the streame had gone ouer our soule Terrible is the rage of fire but much more terrible is the violence and rage of water for that no power can resist Nowe sayth Dauid like as huge and mighty floods of water caried with great power and violence doe suddenly ouerthrow beare downe what so euer they meete withall euen such is the rage of the
in all thinges For if wisedom were enough to bring matters well to passe then Cicero and Demosthenes had not bene deceiued by their wise and honest policies If wisedom and strength were sufficient then Hector had preserued Troy and Iulius Caesar the Romane Empire For wisedom power policie carefulnes was not lacking in these excellent men They rose earely they lay downe late and did eate the bread of sorrow notwithstanding they were deceiued and miserably perished Therefore they were constrayned to say that fortune ruleth in all the affayres of men that all thinges are done by chaunce For commonly the wiser men they were the more foolishly they gouerned in all their affaires And true it is that great wisedom ouerthroweth great kingdoms And many times as the prouerb sayth wise men comit no small folly Therefore although the Gentiles not lightned by the word of God but onely taught by experience did confesse that the affaires of men are not gouerned by wisedom and power yet did they still presume vpon their owne wisedom and power and needes they woulde gouerne common wealthes by their owne counsells and policies But afterwarde when they saw that there followed no successe they acknowledged their errour and attributed all thinges vnto fortune But we must not impute any thing vnto fortune except we wil cal this fortune when the counsells the policies and enterprises of the wise and mighty come otherwise to passe then they them selues did purpose or determine but to the iudgement of God who after this maner punisheth pride arrogancie and presumption For why do they presume to bee wise and mighty in those thinges which are farre aboue the wisedom and power of man and are not gouerned but by God alone Why doe they not there vse their wisedom and power where as God would haue them to witte in those things that are vnder their power which are mentioned Gen. 2. Worthely therefore are they deceiued and crye out that all things are gouerned by fortune but to late when they haue destroyed common wealthes and kingdoms For this is the song of fooles to say I had not thought and so to accuse fortune For fortune is not the cause that thy deuises and policies doe deceiue thee but thine owne folly and the ignorance of God and thy selfe First for that thou dost not vnderstand who or what thou art Againe thou doest not see what the commaundement of God is and how farre forth he will haue thee to rule gouerne Thou beginnest with to high a note as the Asse doth and therefore thou makest an ill ende When thou seest this thou cryest out and sayest there is no God there is no prouidence of God For wise and politike Princes doe not accomplishe that which they haue most wisely deuised and determined mighty Princes bring not that to passe which they are able to doe as touching their strength and power Therefore either God is vniust or no God at all for else he would haue regard vnto wise men and all thinges shoulde be done as they haue determined O blasphemous mouth As though God must be such a God who when he seeth that thou hast deuised and ordered all thinges wisely must come vnto thee and say Master gouerner you haue done all thinges well you are a wise man and able to gouerne without me But thou presumptuous spirite whilest thou attributest all things to the wisedom policie power of man where is the glory and the maiestie of God yea where is God him selfe if thou doest prouide gouerne and bring to passe all things If all thinges be done by thy wisedom and power then is the wisedom power of God brought to nothing Nay rather let thy wisedom thy power and thy policie be vtterly confounded and brought to nought that thou maist learne by experience that the wiser a man is the lesse able he is to accomplish that he taketh in hand yea the more foolish he is and without all successe On the other side where lesse hope is there God giueth best successe to the ende thou shouldest know that the wisedom and power wherin thou doest glory and trust is nothing and can doe no good but rather much hurt Not that God condemneth wisedom and power for they are the gifts of God giuen vnto men but this he condemneth that men of great wisedom power through the confidence they haue therin doe exclude God from all houshold and ciuill gouernment and take vppon them to rule all thinges by their owne wisedom and power So Cicero Iulius Caesar Brutus by wisedom policie goe about to rule the common wealth They thinke with them selues Thus will I doe Who I Cicero I Caesar I Brutus By what meanes By mine owne wisedom policie power This arrogancie and pride they doe not know to be sinne Afterwards when they see their wise counsells disapoynted their deuises and policies ouerthrowne they become blasphemers thinke there is no God or else that God is vniust which giueth no honour to vertue no successe to wisedom But why haue they no successe Because they passe the boundes of their owne wisedom and are not content that they are set as Lords rulers ouer the beasts of the fielde the fishes of the sea the foules of the ayre c the gouernment whereof God hath committed vnto man Gen. 2. but also they presume of them selues to rule mā like vnto them selues house wife children kingdoms Empires and that by their owne authoritie and wisedom setting God a part and not asking of him either counsell or succour Wherefore this verse is an image and true resemblance of the whole world For what is all the world else with all his wisedom deuises and policies but an earely rising in vayne Beholde the higher powers Princes Magistrates behold the rulers and gouerners of families and ye shall see that they rise earely but in vayne From the highest therefore vnto the lowest the Prince as well as the poore handmayden in the hause sing this song I rise earely I tyre my selfe and I eate the breade of sorrowe There are very fewe lightned by God from aboue which haue the grace to knowe them selues to be but instruments and God to be the gouerner or thinke the successe of their trauells to be the gift of God and not the worke and fruite of their owne wisedom and policie All the rest doe walke in the arrogancie and presumption of their owne hartes and as though they were Lordes and rulers ouer all thinges they attribute all vnto their owne worke and wisedom And what gayne they hereby but vtter ruine and destruction So Cicero Demosthenes and other excellent men in the common wealth did not offend in that they were wise like as Achas and Achab in the kingdome of Israell did not which as it appeareth were men of great policie but in this they sinned because they thought those affayres and that kingdome to be subiect vnto their wisedome
repose our selues vpon the good will and pleasure of our God. Likewise in the Church are not all thinges I pray you full of troubles vexations and wofull calamities in so great a multitude of prophane godles people Notwithstanding all these things when we looke to the will of God are easily borne and ouercome So let vs also in matrimony consider first the word of God then the gift which the Lord bestoweth vppon vs when he giueth wife and children and thirdly Gods blessing and peace in the politike state and common weale For these giftes thus acknowledged let vs afterwards giue thankes vnto god So shal God be prouoked to bestow a greater blessing vpon vs whereas if these thinges be not done we shall prouoke him to take from vs those giftes which we haue So great Empires kingdoms cities common weales might longer prosper and flourish then they do But because they be vnthankfull vnto God and contemne his word they come to ruine and miserably perish Let vs therefore learne to be thankfull and the blessing of God shall abound in vs. The .129 Psalme They haue often times afflicted c. This Psalme consisteth of two partes In the former he giueth thankes to God for the defence and continuall deliuerance of the people of god In the later part he maketh his prayer against the aduersaries in praying he prophecieth withal Both these serue for our instruction and also conteyne an exhortation to patience vnder the crosse which perteyneth not to one age or tyme but as the continuall history of the Church doth shew to all times and to the whole life of man Moreouer we doe here comprehend both Churches of the Iewes and of the Gentiles as Paule also in a maner ioyneth them both togither when he sayth First to the Iewe and then to the Grecian For as touching the Church or people of the Iewes it appeareth by the histories that they were placed in the middes of their enemies as a goodly rose in the middest of thornes On the southside the Ismaelites the Arabians other cruell people vexed them On the west part the Egyptians the Ethiopians the Troglodites and other like On the North side the Philistines the Assyrians c. So the Church after the destruction of the Synagoge is compassed euery way with enemies and Christ according to the Psalme reigneth in the middes of his enemies Thus were they often times and many wayes afflicted But herewithall God shewed this miracle that when they were so afflicted he alwayes deliuered them And thus was the kingdom of Israel a miraculous kingdom in that the Lord when he would correct and chastise them suffered the Philistines Edomites Moabites Assyrians and Babylonians to haue victory ouer them Againe when they seemed to be vtterly oppressed they victoriously preuailed against their enemies So continued this kingdom in despite of the cruel nations round about it and of Satan him selfe as is to bee seene in the bookes of the Kinges and also of the Chronicles Now because this people had both threatnings and promises set before them as touching their afflictions deliuerance this was vnto them a great consolation euen when they were afflicted spoyled that they knew that all these things came to passe not by the wil or power of their enemies and much lesse by their righteousnes or desertes but onely by the will of God thus punishing and chastising his people yea threatning and forewarning them by the Prophetes that he would so punish the disobedient This is no small consolation that in thy affliction and calamitie thou mayst be able to say this is the scourge of God thus correcting me and visiting my sinnes It is not the wrath of God or the merite and deseruing of my aduersary These thinges must we apply vnto our selues also to the ende that when we be oppressed we may comfort our selues that we are not oppressed by the power of death sinne hell or any creature but by the will of God our creator afflicting vs and punishing our sinnes ingratitude and yet so that he leaueth vnto vs this fatherly promise the he will not forsake vs And such a figure of the whole kingdome of Christ is set forth in the Apocalyps For how much doth is speake of euill angells of cruel beasts such other plagues of the Church which should enter into the Church the kingdom of Christ God so permitting Notwithstanding consolation followeth afflictions and calamities and though the Church be neuer so sore afflicted yet shal it continue and endure at the length shall ouercome and victoriously triumph But this Psalme agreeth especially vnto our time wherein the Church hath bene most greuously afflicted both vnder the Turks and also vnder the Romish Bishops yea and as it were vtterly abolished So that if ye wey the matter well it may appeare that the condition of the Iewes in Babylon was better then the state of the Church vnder Antichrist where the true vse of the Sacraments was taken away the benefit of Christ darkned faith extinguished no true seruice of God vsed no true good workes exercised generally all thinges which perteyne to true religion were cleane abolished or most miserably deformed and defaced Wherfore like as the Iewes in Babylon were put from the sight vse of the temple the sacrifices the ceremonies all politike gouernment so the Church vnder Antichrist had no true ministery no true seruice of God not her owne kingdom and gouernment but was constrayned to obserue and keepe the babylonicall and hethenish rites and ceremonies of the Papistes Thus was the wrath and thus haue bene the punishments of God in a maner all one in the Church of the Iewes and the Gentiles Wherefore it is most necessary that we lay hold vpon this consolation that as the Psalme sayth we are afflicted we are cast downe we are troden vnder foote but we are not ouercome For the Church shall stand and remaine inuincible notwithstanding that through great incredulitie and incredible infirmitie the victorye therof is hidden can not be seene As it was vnder the Pope where all Scholes and all Churches taught nothing else but the blasphemous doctrine of the Romish bishops and doting dreames of the Monks This was the very same thing that the psalme 73. complayneth of where it sayth VVe see not our signes and yet God had euen then his Church although it was very litle obscure miserably deformed Before the kingdome of the Romish Antichrist what a swarme of heretikes sprang vp Of whem also the Church was sore vexed and afflicted euen as the Iewes were afflicted of the nations which dwelled nere vnto them And like as the captiuitie followed that affliction of the Iewes so the kingdom of the Romish Bishops was that captiuitie which fâ—llowed the outragious furie of the heretikes out of the which also haue flowed all the euills and plagues which haue bene euer since in the Church as out of a
foule sinke and filthy pudle But nowe by the great mercie of God the captiuitie beginneth to be turned the temple is repaired and the true seruice of God restored This Psalme after my iudgement speaketh generally of all such troubles and afflictions of the Church as haue bene at all times in all ages As first that the kingdom of the Iewes when they were yet vnder good Kinges was mightely assailed but yet not vtterly ouercome And that the people afterwards were spoyled of the Assyrians and Babylonians and carried away captiue but not cleane forsaken For they were againe deliuered out of captiuitie and in their owne land enioyed the promise concerning christ Thus speaketh the Psalme first of the Iewish Church Afterwards it comprehendeth as a prophecy the state and condition of the Church of the Gentiles to witte that God would preserue and defend it against all heretikes against all the rage and fury of the world against the kingdom of the Romish Antichrist moreouer against al the tentations of sinne which vexe and oppresse the conscience Thus must we apply this Psalme to all times and ages of the Church to all chaunges and alterations all daungers of the world the flesh sinne the lawe death and the gates of hell For the world assaileth it with power wisedome the deuil with desperation and dubitation heretikes with errors in faith and religion and the conscience with sinnes In all these perills we say Blessed be the Lord God who suffereth vs not to be teÌ„pted aboue that we are able to beare In deede we must be tempted and tried but in the tentation he will giue an outscape besides this that he giueth vs strength also to beare the tentation vntill the time of deliuerance come This benefite Dauid here setteth forth and sheweth vnto vs the state of his people to the ende we may thereby learne this comfort that like as he preserued that people euen so wil he also preserue vs For we haue one and the same God the same spirit the same word the same promises briefly all things else whatsoeuer Wherefore we may say and sing with Dauid Verse 1. They haue often tymes afflicted me from my youth may Israel now say Verse 2. They haue often tymes afflicted me from my youth but they could not preuayle against me He nameth no certein enemie to the ende he may comprehend all Where he sayth From my youth he vnderstandeth all the time from their primitiue Church as we call it vntill Israel beganne first to be the people of god For albeit we euer praise those thinges which are most auncient and of greatest antiquitie as the primitiue Church is in deede worthy to be praysed yet God regardeth not this difference For in all times and euen in the last ages of the Church he gaue notable Prophets to the people of Israell as before the captiuitie Esay of all other the most excellent after the captiuitie Aggaeus Zachary and others In the meane time betwene Moises and these were Helias Heliseus c. So we see that the primitiue Church was more pure from heretikes and wicked opinions But yet notwithstanding there were some notable Prophets and other excellent men euen in the later times And when the roote of Iesse seemed now to be withered yet God reised vp Anna Symeon Zachary Elisabeth For God preserueth his Church though it be neuer so much assailed and oppressed according to his promise Onely let vs open our eyes that we may see from whence this commeth And here we may not looke to those things which the world especially estemeth and magnifieth but we must behold the Church as it is afflicted oppressed full of calamitie For this is the true face of the Church of God that it is weake enuironed with all deadly engines and compassed with all the furies of the deuill the world the flesh â–ª sinne and death These thinges he that will not behold but flieth and abhorreth them shall neuer finde out the true Church in deede For that is not the true picture and image of the Church which the painters see forth which paynt her as a goodly virgin as a citie well armed adorned and bewtified In deede that is a true picture but not according to the eies of the flesh But spirituall eyes doe see this great bewty that Christ is her husband begot her vnto him self by the holy Ghost bewtified her made her glorious with his owne blood with his merites and with his righteousnes Of all these thinges the flesh can see nothing can iudge nothing but seeth rather the contrary how she is subiect to most bitter hatred malice vexations torments Wherefore if it would paint her out in such sort as he seeth and beholdeth her then must it paint and set her forth as a deformed and a poore maiden sitting in a daungerous wood or desart in the middest of cruell and hungry lyoâ—s beares wolues swine venimous serpents also in the middes of outragious furyous men attempting with sword fire and water to destroy her and to roote her out from the face of the earth As there is in the Apocalyps set forth a goodly picture then the which there is nothing more excellent in that booke that the church as a desolate woman flyeth from the old serpent or dragon persecuting her her child Wherfore these words which Dauid here vseth may very wel be applied to her Many times haue mine enemies afflicted me many times haue they vexed me But this affliction seemeth rather to be an vtter destruction if we follow the iudgement of the flesh As if the enemies did so preuaile and ouercome that the Church were vtterly oppressed and vanquished for euer As we all find by our owne experience in our conflicts which priuately we suffer in our harts when Satan terrifieth confoundeth our consciences For then are reysed vp such terrors that no man can otherwise iudge but that the victory is Satans oppressing vs with heauy bitter cogitations with tentations vexations and anguish of spirit spoyling vs as to the flesh it seemeth of all the sweete consolations which by the merite of Christ and the word are offred vnto vs According to this sence we may well say Often times haue they afflicted mee For this seemeth to be not onely an affliction but an vtter desolation destruction As we priuatly feele this euery one in our owne hartes and consciences so the whole body of the church in all times doth confesse that it is vehemently assailed with strong and mighty armies of most deadly enemies of all nations and oppugned with the engines of all tentations tribulations euen from her youth that is from the time that when the people were deliuered out of Egypt they began to be knowne from other nations and to be the people of God. But here the church and the children of God comfort and reyse vp them selues agayne hauing good experience that in all
coÌ„strained to confesse that we haue many waies offeÌ„ded against that law it can not be but that certaine desperation must needs follow except Christ as a tender â—ouing mother giue vnto vs that dugge of grace reise vp our oppressed afflicted soules So Iudas was driuen to the halter by the sight of his sinne For there is no remedy wherby the seely conscience tormented with sinne can be healed but this alone to beleue as the former Psalme teacheth that with the Lord there is mercy plentifull redemption This is the voice of the Gospel which must follow the law wherunto also there is a way prepared by the law For like as our sinnes must be reproued accused so the terror which this accusation bringeth hath need of consolation Wherefore the true consolation and the true propitiation which is sette forth in the Gospell perteineth to true sinnes which driue a man downe to hell vnlesse they be cured by the mercie of God set forth vnto vs in christ For mercie pertaineth not to fained sinnes but to true sinnes which kill and condemne the soule This order therefore is to be obserued that when we glorie or presume of our selues and become secure then should the lawe and Moises come with his bright shining face which our weaknes can not abide yet notwithstanding it can not auoyd the same Now after that the lawe and Moises haue done their office in this sort by accusing the conscience and threatening the iudgemence of God for sinne and punishment for the same then is there place and opportunitie for Christ to come with the dugge of grace to comfort and refresh the wayned child crying for sucke and seeking the mothers breast Wherefore this is an excellent similitude which setteth forth vnto vs first our owne weakenes namely that there is in vs no strength at all whereby we may be able to withstande Satan and to heale our wounded conscience then also the mercie of God and power of his word whereby he susteyneth and nourisheth vs as a mother nourisheth her childe with milke stilleth it and kepeth it from crying So the Gospell is both the wombe of God in the which we are caried formed and fashioned by the spirit of Christ and also it is the dugge wherby we are nourished fed Wherfore if we once lose this dugge we are as children wayned from the mothers brest Some thinke them selues highly learned in these matters and that they know them wel enough But take ye heede and beware of this presumption Recken your selues in the number of scholers and learners For Satan is so craftie that he can easily take away this distinction and force vppon vs in steede of the Gospell the law and againe in steede of the lawe the Gospel For how often commeth it to passe that poore and miserable consciences in the agony of death lay hold vpon certain sentences of the Gospel which doe in deede pertaine vnto the lawe and thereby lose the sweete comfort and consolation of the Gospell As for example If thou wilt enter into life keepe the commaundements Again Not euery one that sayth Lord Lord shall enter into the kingdom of heauen With such sentences poore and seely consciences are so brused and broken that they can see nothing but what they haue done and what they ought to haue done Also what God requireth and what he forbiddeth These things whiles troubled afflicted consciences doe beholde they forget what so euer Christ hath done or God by Christ hath promised to do for our comfort Wherfore let no man presume of the fulnes and perfection of his knowledge in these matters In wordes this distinction is easie to be made but in death and daungers we finde how vnable we are to play the good Logicians when we must dispute of the thinges which we haue done or ought to haue done when the lawe obiecteth in this maner against vs This hath God commaunded thee to do and thou hast not done it but hast done the contrary Wherfore thou shalt be damned according to the sentence of the lawmaker Here he that is a good Logician putteth a difference betwene the law and the Gospel and graunteth that in deede he hath not kept the law Notwithstanding saith he vppon this antecedent or former proposition doth not followe this consequence that I should therefore despaire and be damned For the Gospel commaundeth me to beleue in Christ and to trust vnto the workes the merites and the righteousnes of christ He that vnderstandeth this and taketh holde on this brest or dugge of the Gospel is safe and is sure of the victory but he that apprehendeth it not muste needes perish and despaire In this doctrine therefore touching our righteousnes before God there is great daunger We must not presume therefore but walke in feare humilitie For if presumption in politike worldly matters when men are proude of their riches power or wisedom is not without daunger in diuine matters it is much more dangerous yea most daungerous and damnable and yet notwithstanding there it reigneth most of all For Satan commeth to the children of God and laboureth with all might and subtiltie to bring them to presumption and securitie Wherefore they must fight continually against this hidde and lurking poyson and aboue all thinges they muste beware that they flatter not them selues as though they knew well enough the distinction of the lawe and the Gospell In deede thou mayst knowe it but consider wel whether thou hast sure hold thereof so that it cannot be wrested from thee by Satan thine owne conscience Paule plainely confesseth that he hath not yet attained to this knowledge but followeth it as one running in the race and pressing towards the marke So it goeth with vs all We turne our face vnto the marke and this is the race wee runne that we may attaine vnto the marke But that will not be vntill this flesh be put of and layed in the earth Wherefore in the meane season let vs walke in feare and humblenes of harte with hartie prayer that the light which he hath opened vnto vs he will not suffer to be put out but that he will dayly lighten our mindes and make perfecte the worke which he hath begunne in vs Thus who so doe not shall be ouerwhelmed and oppressed with desperation and shall be like vnto children that are wayned and put a parte from their mothers breastes Verse 3. Let Israell wait on the Lord or trust in the Lord from henceforth and for euer This verse sheweth plainly that the Prophet speaketh here of that presumption which is contrary to faith and is called the presumption of mans owne righteousnes Therefore he exhorteth the faithfull to trust in the Lord and withall to abide in humilitie to mortifie that trust and confidence which man hath in the lawe and in his owne righteousnes This shall ye doe saith he if ye trust in the Lord not onely
a vowe because he had determined with him self thus to declare his thankfulnes and to testifie his faith in the promise of God. Where the interpreters haue translated the God of Iacob it is in the hebrewe the mightie in Iacob Which name is sometimes attributed vnto the Angells and sometimes it is also applied to other thinges wherein is great strength and fortitude as to a lyon an oxe and such like But here it is a singular word of faith signifying that God is the power and strength of his people For onely faith ascribeth this vnto god Reason and the flesh doe attribute more to riches and such other worldly helpes as it seeth and knoweth But all such carnall helpes are very idolls which deceiue men and draw them to perdition But this is the strength and fortitude of the people to haue God present with them This strength and this power preserued the Iewish people as a litle handfull in the middes of all their enemies Moreouer this name is attributed vnto God to this end that we should vnderstand that it is he alone which giueth strength and victorie So the Scripture sayth in an other place Some trust in chariots and some in horses but we will remember the name of the Lorde Likewise Paule sayth Be strong in the Lord in the power of his might For this power is eternall and deceiueth not All other powers are not onely deceitfull but they are also transitorie and continue but a moment Verse 3. I will not enter into the Tabernacle of my house noâ— come vpon my pallet or bedde Verse 4. Nor suffer myne eyes to sleepe nor myne eye lidde to slumber Verse 5. Vntill I haue found out a place for the Lord an habitation for the God of Iacob This plenty of words is vsed of the Hebrewes when they would expresse any great or earnest desire Notwithstanding all that is herein conteyned we may briefty comprise in these few wordes I will not rest vntill I haue founde out an habitation for the Lorde And here we neede not to answere that childish question how this oth could stand since that Dauid did not him selfe build the temple And againe if he had builded it yet he must needes often times haue gone to his bedde slept before the worke could haue bene finished For he speaketh here of the good will and earnest desire which Dauid had to finish this worke and the good will or minde of the workeman comprehendeth all as if the worke were fully accomplished Therefore where as Dauid as it appeareth in the booke of the Kinges thought it a dishonor vnto the Lord that the Arke shoulde remayne in a Tabernacle couered with skinnes when he him selfe did dwell in a house builded with Cedar trees the maner of speech here vsed doth declare that great desire he had to take away this dishonor and reproche from God. Moreouer ye must here againe note that when he speaketh of the Tabernacle of the mightie in Iacob the holy fathers did not simply seeke or worship God dwelling in heauen but they sought him and worshipped him as he was to be comprehended founde in one certeine place and as ye would say clothed with a certeine person For God of his owne nature is infinite and therefore can not simply be comprehended by mans imaginations Dauid therefore looketh vnto the word whereby God did bind him selfe vnto the Arke when he went about to place the Arke in the temple he called the temple the tabernacle or habitation of the God of Iacob Reason can not see how God which is infinite and vnsearchable should be worshipped rather in this place then in any other But the spirituall eyes of Dauid Salomon and other holy men following the word did seeke and worship God in that place onely where by his word he had reueiled that he would be founde They which offered in that place were sayd to offer before the Lorde They which worshipped there were sayd to worship before the lord So Adam Abraham Iacob had their Altars where God did reueile him selfe and with a signe from heauen did testifie that he was there present with them For seeing that no man can auoyd the sinne of Idolatrie if God him selfe do not shew both the place where and the maner how he will be worshipped therefore there was a certeine place limited vnto the faithfull where God had promised that he woulde be present with them woulde heare them speake vnto them c. We nowe haue no corporall place but all thinges are in christ Vppon him onely must our eyes and hartes be fired He alone is the God of our worship So that we may truely say Without this man Iesus there is no god Who so apprehendeth him by fayth he it is that hath God in deede but he that apprehendeth him not hath no God. Verse 6. Loe we heard of it in Ephrata and founde it in the fieldes of the forest That is to say the vowe of Dauid is nowe accomplished For nowe God is sayd to dwell in this temple builded by Salomon which is such a one as shall not be caried into other places as it was afore Sometimes it was in Gilgal sometymes in Silo and at the last in Gabaa And where so euer the Arke was there was God also for the promise followed the Arke where so euer it was Nowe sayth he the place where the temple is builded and the Arke shall rest is stable and permanent which if it be not verified of this place it shall be verified of no place in the whole world But what meaneth it when he sayth in Ephrata For we doe not any where reade that the house of the Lord was in Ephrata that is in Bethleem Although therefore this figure and maner of speech seemeth to be somewhat hard yet certeyne it is that by Ephrata is vnderstand the kingdom of Iuda whereof Dauid being an Ephratite was King and gouerner So that it is all one to say in Ephrata and in Ierusalem to the which Dauid the Ephratite did translate the seate and throne of the king Of the King therefore which was an Ephratite by a figure called Metonomia Ierusalem is called Ephrata Which maner of speech we likewise in the Dutch tongue doe oftentimes vse As if I shoulâ— say Saxonie did boldly and freely confesse Christ at August before the Emperour and the whole empire Here by Saxonie is signified the noble Prince and worthy of perpetuall memorie in all Churches Iohn the Elector of Saxonie who was by birth a Saxon This figure the Prophet vseth in this place to the ende we should vnderstand that the temple is exalted magnified not because of Salomon which builded the temple nor because of the people which resorted thither but because of Dauid hauing the promise and to whom the promise was made For as I sayd before the promise is that which principally must be considered in all things This pomise alone therefore
shall make the consumption which he hath determined in the whole lande That is to say God shall consume and destroy the people for their sinnes yet for his own mercies sake he will preserue a remnant out of the which shal rise a new people a new church So the promise in this place made vnto the house of Dauid is cōditionall as the ende declareth in that the whole kingdom is destroyed Notwithstanding this is also true which the Angel saith he shal sit vpon the throne of Dauid for euer This contradiction can neuer be reconciled vnlesse we make such a difference of the promises of god And hereof riseth all the errour of the Iewes that they know not this difference They see great and ample promises concerning their land their kingdom but they see not that they are conditionall And againe all those things which are promised as concerning the spirituall kingdome they apply to the corporall kingdom Hereof it commeth that they glory so much and conceaue so great hope that their kingdom shall be restored But it is an easie matter to iudge how foolishly they are deceiued But we will returne vnto the Psalme The cause why he maketh mention of Dauid we haue declared to be the promises made vnto Dauid for the which he desireth of God that he will not turne away the face of his anoynted that is to say of the King which was anoynted by the word commaundement of God. Now the face of the anoynted he calleth the presence of the King or the kingdom giuen and ordeyned of god As if he sayd Preserue O Lord thy people mainteyne the iustice the iudgementes the equitie the whole politike gouernment of this kingdom that all thinges may be done in due order so that publike peace be not troubled by sedition and ciuill discord that discipline be not defaced and deformed by adulteries and other offences For these things and such like doe perteyne to this kingdom For to enioy a kingdom is not to enioy a crowne or a scepter but a godly ordered common wealth in the which innocencie may safely dwell and contrariwise sinne and wickednes may be seuerely punished All these thinges he prayeth for when he desireth that the face of the anoynted may not be taken away Nowe the cause why he desireth these thinges is for that this people had the word the Church of God emonges them which can not prosper and flourish where all is full of murther adultery warre and contempt of lawes So Paule likewise exhhorteth vs to pray for Kinges and Princes that we may leade a peaceable and a quiet life To this prayer doe we also exhort those ouer whome we haue charge Why then do the wicked accuse vs as troublers of the publike peace ▪ I am verely perswaded that if peace and quietnes be mainteyned by any meanes it is specially by the praiers of our Churches For how should the aduersaries pray what should God giue vnto his enemies the persecutors of his word which are in deede vtterly ignorant what true prayer is or howe they ought to pray Verse 11. The Lord hath sworn in truth vnto Dauid he will not shrinke from it saying Of the fruite of thy body will I set vpon thy throne We are entred as I haue sayde into the second parte of the Psalme in the whiche hee prayeth for the politike or corporall kingdome For these two kingdoms namely the politike and the spirituall kingdom although they be farre vnlike yet are they so ioyned togither that the one can not stand without the other For where politike peace is lacking there can no pietie or godlynes be maintained without great daungers Againe where the worde of God is not there can be no ende of errours blasphemies and other impieties Prayer therefore for politike peace and the common wealth is necessary Now when the word is ioyned withall the greater cause we haue to giue thankes vnto god And this prayer as I haue said is also grounded vpon the promise of god For in prayer we must aske nothing but that wee are certainly perswaded we may or ought to praye for or may be obtayned Now that we may be certaine how to pray what to aske there is not onely a commaundement as touching prayer set forth vnto vs but also a certaine forme of prayer and the very words wherby we are taught how to pray and what we should pray for and moreouer certaine causes expressed for the which we may be assured that our prayer pleaseth God As when we pray for the sanctifying of the name of God the comming of his kingdome c. And here is also to be noted that this promise is confirmed with an othe that it might be the more sure and certaine This promise as touching the temporall kingdome as it is great so was it an occasion to many holy Prophetes of great affliction and cruel death For as the promises of God in their right vse doe raise vp and comfort afflicted and godly mindes so by occasion thereof secure and prophane spirits ware proud presumptuous and through the confidence they haue in these promises they afterwards persecute the godly as we may see by manifest examples in the Prophets who because they reproued the idolatries of the Kings and condemned their false and damnable worshippings threatning the destruction of the kingdome and of the people vnlesse they woulde forsake their abominations turne vnto the Lord were tormented and put to death as heretikes for that they seemed to speake against this and other promises And in deede this seemed to be an inuincible argument whiche they vsed against the Prophets If God said they haue promised that the sonnes of Dauid should sit vpon the throne of Dauid for euer it is impossible that the King should commit any such offence for the which the kingdome should be destroyed The kingdom of the Pope hath not so goodly and so glorious a pretence and yet doth he also abuse the promises of Christe in like maner to establish his tyranny his idolatries and abominations How doth he bragge of this promise of Christ when he faith I will be with you vnto the ende of the worlde As though this pertained to the establishing of the Popes tyranny So that sweete consolation The gates of hell shall not preuaile c. afterwards became bloody and cruel and was an occasion of death and destruction of many Sainctes for that the Pope did apply it vnto him selfe and abused it for the stablishing of his tyrannicall kingdome For this was the only argument whereby they proued that the Pope being the head of the Church could not erre Thus the wicked doe abuse the promises which God hath set forth to raise vp the afflicted minds and consciences of his people against the true Church This was the cause why Amazia the Priest could not abide Amos the Prophet In the middes of thy house sayth
he Amos hath conspired against thee The earth could not beare his talke For thus he saith Ieroboam shall dye by the sworde and Israell shall be ledde away captiue out of their owne lande As though this had bene a thing vnpossible and that the Kinge might commit wickednes and doe what he list without ehecke or punishment Notwithstanding the ende afterwards declared that this was a vaine confidence and that the prophet had said truely Thus the wicked do abuse the promises of God applying the same vnto them selues whereas they belong to the true Church onely and so they become presumptuous and careles They think not of their sinnes or of the iudgement of God but boldly without all feare doe persecute the Saintes of God as we see at this day in the papacie So the true church is oppressed of tyrannes oppugned of false brethren suffereth the contempt and hatred of the world and in outward apperance is euery hower ready to perish Here it is necessary that the godly should raise vp them selues with a trust in the mercies and promises of God for to this ende the promises are set forth But they which should beleue and comfort them selues with these promises doe it not For the infirmitie of the flesh will not suffer them which Satan also encreaseth in setting before their eyes their great daungers and terrours Contrarywise the Church of the wicked which for their sinnes ought to feare and tremble presumeth hopeth liueth in great fecuritie and without all feare So the Pope holdeth fast that promise with y which our Sauiour Christ comforteth his Disciples when he sayth I will be with you alway vnto the ende of the world perswading him selfe that Peters voate though it may be in daunger shall neuer be drowned But the true church to that which onely these thinges are spoken doth not so beleue them nor rayse vp it selfe with a trust and confidence in these promises as it should doe Thus in all times and ages the condition of the true Church hath bene alwayes one Now like as the wicked liue in great hope and comfort them selues maruelously so long as they are in prosperitie so when they are touched with aduersitie they most miserably despayre But the godly continue and constantly endure in hope and comfort in all troubles and calamities So this promise as touching the kingdom of Christ was hindred many and sundry wayes by rebellious people by enemies and wicked Kinges vntil at the last the citie and the temple were destroyed the people caried away captiue and none left but plowmen and such as were of the basest sort Nowe the word the worship and seruice of God the accustomed iudgements and briefly the Church the policie and the kingdom were gone Here what hope was left that there should remaine any posteritie vnto Dauid as this Psalme here promiseth This promise therefore was necessary that thereby the godly might be able to comfort them selues that it was impossible for this kingdome to fall before Christ the true seede of Dauid shoulde be reueiled Wherefore when all thinges seemed to be most desperate God raised vp certeine notable Prophets He set vppe Daniel also emonges great and mighty Princes Moreouer the time was appoynted by the Prophet Ieremy namely 70. yeares after the which they shoulde returne into their land The remnant of the royall stocke that is to say of Dauid was preserued euen in captiuity Thus although the kingdom seemed in outward shewe to be vtterly forsaken yet was it not forsaken and the godly constantly continued in hope of deliuerance when the wicked despayred and miserably perished In like maner doe we beleue and comfort our selues at this day that Christ will defend and mainteyne his kingdome and his Church euen to the end of the world though the Romish Antichrist triumph neuer so much sitting in the temple of God and exercising his tyranny as though he would vtterly oppresse the Church For these promises God left with his Church that in such necessitie and daungers it should not be without comfort Which promises albeit the Church can not fully and perfectly beleue yet doth it not deny or reiect the same And Christ accepteth and commendeth our fayth although it be no more then a grayne of mustard feede This to knowe this to teach it is necessary For the time will come if we be not preuented by the later day when Satan by his ministers with might and maine wil attempt all the meanes he can to quench the doctrine of the Gospell Here although we also shall see the kingdom brought into captiuitie and the Arke caried cleane away as the Iewes did yet must we trust that God will giue vs Prophets and that his Church although it seeme to be vtterly forsaken he wil neuer for forsake For the word of God whose promise we haue ought to moue vs more then the present daunger seeme it neuer so terrible For if God through much patience did preserue his Church vnder the Papacie if he suffered many abuses which blind guides and wicked teachers brought into the Church if at the length when all thinges were desperate and past all hope he caused the light of his worde to shine in the middes of most horrible darkenes why should we despayre The mercie of God is greater then heauen and earth is able to swallow vp all errors into the which the very elect by false prophets blind teachers and the iniquitie of time are often times ledde There is no man which would not wish for peace and quietnes in the common wealth and in the people obedience and godlines So is it to be wished that in the Church there might be vnitie and concorde and that there might be no offence either in doctrine or life that Princes and Magistrats would not hate or persecute but like loue embrace the word Notwithstanding such a common wealth and such a Church may well be paynted out of a cunning artificer but in this worlde they coulde neuer yet be founde Wherefore let vs not looke to see the face either of such a quiet common wealth or of so pure a Church But herewith let vs content our selues that the Church and common wealth although they are not without great troubles and daungers doe not vtterly perish that there is some maiestie in the common wealth and in the Church pure and sounde doctrine and that there are some which magnifie the word vse prayer and frequent the Sacraments although the greater part doe the contrary And to this ende doe perteine these consolations that whiles all things seeme to fall to wracke and ruine we cast not away all hope and vtterly despayre When I behold the miserable face of the Church at this day in that the Pastors and Preachers of the worde are so neglected yea so contemned and despised thus I often thinke with my selfe that the whole ministerie although there were no tyrannes to oppresse
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
out of Sion and a newe kingdome of Christe out of Ierusalem Notwithstanding they say that this Ierusalem should be greater then the whole earth and the walles thereof should be the endes of the earth These thinges can not be vnderstand of the corporall Ierusalem which notwithstanding was the first occasion of the beginning of the kingdom of Christ but after wardes it was horribly destroyed like as also the wicked sorte of Dauids posteritie were rooted out but the godly remained vntill Christ was borne Moreouer it is euident that this election and choosing began vnder Dauid For before that time the citie of Ierusalem belonged to the Iebusites but vnder Dauid it was chosen by the promise of God to be a citie for the Kinges and Priestes in such sort that like as before the persons of the Priests did not wander from tribe to tribe but were alwayes certaine so the persons and successions of the Kings should not nowe vncertainly wander as the Iudges and the Princes did which continued not in any certaine tribe and here againe he vseth the worde of choosing to confound the presumption confidence of merite which was so groūded in their hartes to the ende they might vnderstand that this citie was appointed by the good pleasure of God to be a seate and harborowe for religion and policie For this deuilish vice was peculiar vnto the Iewes that they gloried in their merites their seruice and ceremonies For this cause Moses also sharply reproueth them and warneth them that they should not thinke they had obteyned these great benefites through their owne righteousnes Not for thy righteousnes saith he hath the Lorde brought thee into this land This deuilish presumption we see also to be in the Papacie but much worse then it was emongest the people of god For they vsed that worship seruice which was commaunded of god But in Popery there is nothing but mans inuentions which are the worshipping of idolls Nowe whereas the Lord promiseth that he will dwell in Ierusalem this seemeth to be but a small matter But we must loke to the Maiestie of the inhabitour and then the place be it neuer so base and contemptible shall become glorious For this did the word promise that he whom the heauens could not comprehend should be found in Ierusalem This is therefore a singular promise when men may knowe and enioy a certaine place wherein God may be founde that they wander not in the imaginations of their owne harts euery man choosing vnto him selfe a God or a place where he may serue God according to his owne fantasie as Ieroboam did which is horrible idolatrie Wherefore it is the great mercie of God that he hath appoynted a certaine place for his word and his whole seruice to the which place the Scripture attributeth this excellent name and title that it is called the holy citie not for the holines of the people inhabiting the same but for the holines of the Lord sanctifying all things by his word This glory hath the Church of the newe Testament also in that she hath for her head not the Pope as the wicked Papists doe most wickedly affirme but Christ sitting at the right hande of the father who is present with his word Sacraments This is an inestimable glory which dependeth not vpon our righteousnes but vpon the great mercie of God accepting approuing and commending all thinges that we doe for Christ his sonnes sake our head But the citie of Ierusalem found Satan her deadly and cruel enemie in this respect also because it was as it were the worke-house of God in the which he dayly exercised and wrought all maner of holy workes blessings benefites for his people Yet was it of God notwithstanding meruelously preserued to this end that his people should not be vncerteine where he would be found worshipped and heard And here agayne we are admonished that all these thinges come of gift and not of merite of mercie and not of workes For he hath chosen vnto him selfe this rest it hath pleased him to dwell in this place So it commeth not of our desert that we enioy the Gospell and other great blessings of god All these are the giftes of God through his great mercie and goodnes bestowed vpon vs for Christes sake Verse 15. Her vitailes I will blesse and will satisfie her poore with bread This word vitailes signifieth properly a pray But why doth the Scripture so call the sustenance whereby we liue Euen for the same cause for the which Christ calleth it our dayly breade So that like as beastes doe dayly followe their pray and finde it they sowe not they labour not but by pray they atteyne all that they haue Euen so shoulde we not heape vppe that through couetousnes and incredulitie which may serue vs for many yeres but shoulde daily looke for and receiue at the handes of the Lord that which is dayly offered vnto vs employing our labour notwithstanding as a meane to atteine the same therewith be content as the beast is when he hath obteined his pray For couetousnes incredulitie is not content with present benefits although the Lorde doe neuer so faythfully promise to feede vs and giue vs all things necessary for this life Thus the Scripture properly very aptly calleth our foode and sustenance a pray which commeth vnto vs taking no care but labouring leauing the care vnto God as our Sauiour Christ teacheth vs Matt. 6. who commaundeth vs to labour and diligently endeuour to doe that belongeth to our vocation for of the Hebrewes that is counted labour which euery day hath and bringeth with it But withall he commaundeth vs to take no thought for worldly thinges but to leaue all carefulnes vnto the Lorde who promiseth that we shall no more lacke then the birdes and other beastes doe which haue that is sufficient and yet labour not nor make prouision for the same For this is not the ende of our labour that in this life we should still seeke to enrich our selues and neuer be satisfied For although we haue the treasures of this world yet with this life we must forsake them And like as this life is not certeine but is as a pray which we so long enioy as it pleaseth the Lorde euen so is the portion of our sustenance but as you would say a snatch wherewith we must be content to liue and not be carefull for the time to come So doth this word condemne all faithlesse carefulnes and carefull incredulitie wherewith notwithstanding we can nothing preuaile Cyprian hath a goodly saying to this effect and worthie to be remembred Christians saith he which haue forsaken this world doe so litle care for earthly thinges that they aske no more but foode and rayment For their hartes are fixed vppon the eternall treasures of the world to come They seeke to liue but from day to day as straungers hauing here no